Italian Bibles show the Sabbath Resurrection of Jesus

The Italian language has also proclaimed the resurrection of Jesus „on a Sabbath“ or „on the first Sabbath“ from the very beginning. Antonio Brucioli's Bible was published in 1530 (i.e. before the first complete Luther Bible was published in 1534). It was and is one of the most accurate and best translations in the world. All Italians can read in it that the women did NOT come to the tomb „on a Sunday“, but the day before. The later modern translations, on the other hand, deliberately distorted the statements of the basic Greek text and the Vulgate in order to bring the pagan Sunday into the Bible. The aim was for all Italians to distance themselves from the Sabbath and God's calendar and align their times with the new Catholic Gregorian calendar. Rome was and is the center of the Catholic Church, so correct translations were not tolerated as they were against church teachings. The word of the Pope was and is more important to many than the Word of God (the Bible).

The first printed Italian Bible appeared in August 1, 1471 and was the second Bible printed worldwide in a national language after the German Mentelin Bible 1466 (see facsimiles). Due to the great demand, almost 30 editions were produced (1477, 1481, 1490, 1494...). The first of these was published by Wendelin von Speyer in Venice. In the same place, Giovanni Ragazzo and Lucantonio Giunta published a splendid edition with color illustrations in 1490. The famous painter Michelangelo (*1475, †1564) also owned a Malermi Bible. As Nicholas Malermi (Niccolo or Nico Malerbi, Mallermi, Manerbi, *1422, †1481) translated from the Vulgate, he too had to copy Jerome's error in Mt 28:1b into Italian. But the first Italian Bible also clearly mentions the „first Sabbath“ (primo di del sabbato) as the day on which the women came to the tomb and not the „first day of the week“ and, of course, not Sunday. Since many of his Christian colleagues did not know the Hebrew calendar, they did not know that the evangelists used this expression in Mark 16:9 to refer to the first of the seven Sabbaths until Pentecost. Every child understands this. The Latin „una sabbati“ in Acts 20:7 of the Vulgate is almost identical to the Italian „uno sabbato“. It has been translated correctly here. It should have been the same in Mk 16:2; Lk 24:1 and Jn 20:1, as the Vulgate uses exactly the same source words as in Acts 20:7, namely „una sabbati“. Yes, Jesus was resurrected on a Sabbath morning, as it says in the first printed Italian Bible:

Adam von Ammergau (Ambergau) printed a Bible in Venice on October 1, 1471 (see facsimiles), the spine of which reads „La Sacra Biblia de Mallermi 1471“, but the text differs from the Malermi edition mentioned first. The translator is unknown, Malermi was quoted in part. In Mt 28:1, the Sabbath is only mentioned once (instead of twice). Since the verse in Mk 16:1 reports that the women bought the ointments „when the Sabbath had passed“ („et essendo passato il sabbato: Maria... comprorono unguento aromaticho...“), the translator dares to speak of Sunday (la domenica) in Mk 16:2. Why? It was not logical to him why the women should prepare the ointments „after the Sabbath“ and come to the tomb again „on a Sabbath“. For him, that would only be after a week; in other words, illogical and impossible. However, the Vulgate correctly speaks of „on a Sabbath“ (una sabbati). As the translator could not explain this apparent contradiction, he began to interpret the word of God in a way that he could understand, rather than translating it correctly. In John 20:1, he makes several mistakes by equating the first Sabbath with Sunday: „on the first day of the Sabbath, that is, very early on Sunday, when it was not yet morning, Mary came to the tomb" („primo giorno del sabbato coie dominicha per tempo che non era anchora bene giorno ando Maria al monumento“). Only the Italian translator came up with the Sunday, because the words Sunday (Latin die solis), Lord's Day (dominicus, die dominica) and week (hebdomada, septimana) do not appear at all in the Vulgate in John 20:1. This is what happens when Christians are not familiar with the Old Testament (OT) and God's calendar. Many have an arrogant attitude and do not pay attention to the OT at all. So they need not be surprised if they do not understand the statements of the evangelists and do not know that there are 3 Sabbaths in the Passover week and therefore cannot even know what a „first Sabbath“ is (Mk 16:9). At the time of the first Christian church, everyone still knew this. The phrases „on a Sabbath“ or „on the first Sabbath“ never meant „on the first day of the week“, because otherwise no Hebrew, Roman or Italian could ever say „on a/first Sabbath“, as it would always have to mean „on a/first Sunday“. It is commendable, however, that according to 1Cor 16:2, the collection should be made on „every Sabbath“ (per ciascun sabbato). Note also that in the ancient Greek basic text (mia ton sabbaton) and in the Latin Vulgate translation (una sabbati) the same words are written in Acts 20:7 as in Mk 16:2; Lk 24:1 and Jn 20:1. This proves that the translation was deliberately manipulated, because Acts 20:7 clearly speaks of „a/one Sabbath“ (uno sabbato), and every Italian understands that it is not „a Sunday“ (una domenica):

Just 2 months after the Malermi Bible, an anonymous translator published another Italian Bible on October 10, 1471 (see facsimiles), which, however, did not catch on due to the many translation errors and the unwieldy format. The text is almost a copy of the Ammergau printing of October 1, 1471 and is sometimes referred to in the literature as the Jenson Bible (Bibbia Jensoniana), after Niccolò Jenson, the French printer from Tours based in Venice, but otherwise also as the Bibbia d'ottobre (October Bible). For a long time, scholars thought that the printer responsible for the Italian Bible of October 1471 was Jenson, but it is now generally agreed that the printer was Adam de Ambergau and not Jenson. This is the reason why there are no references to copies of the Jenson edition; all Italian Bibles from October 1471 were printed by Adam de Ambergau.

Antonio Brucioli (*1498, †1566; Wikipedia) was the first to translate the Bible from the basic languages into Italian (see facsimiles). The first edition was published in 1530, followed by others in 1539 and 1541, for example. Brucioli's work was astonishingly accurate. His Bible was a great blessing for all Italian-speaking Christians. However, Pope Paul IV (*1476, †1559) banned the use of all Italian Bibles in 1555 and only permitted the Latin Vulgate. Brucioli was forced to recant and spent the rest of his life isolated under house arrest and in extreme poverty. Yet his work deserved the greatest recognition and honor, because it is one of the best in the world! Brucioli was a great expert in ancient languages and (unlike many theologians of today) was able to clearly distinguish between one (Greek mia, latin una, Italian uno) and first (Greek prote, Latin prima, Italian prima) in the basic Greek text. He translated all passages correctly and clearly testifies to the resurrection of Jesus „in uno de sabbati“ (on one of the Sabbaths), namely on one of the three Sabbaths at the Passover feast and, strictly speaking, on „la prima del sabbato“ (the first Sabbath; Mark 16:9), i.e. the first Sabbath of the seven weekly Sabbaths between Passover (Nisan 15) until Pentecost. The fact is that the first Italian Bible translated from the basic Greek text only proclaims the resurrection of Jesus „on a Sabbath morning“ from the very beginning. It is child's play to understand and requires no falsifying interpretations by theologians. No wonder the Pope was against this excellent Bible, as it did not fit in with his Sunday doctrinal concept. This clear Sabbath resurrection statement in the Italian Bible is not surprising, as both the basic Greek text and the Latin Vulgate translation clearly report the coming of the women to the tomb on a Sabbath morning (or on a Saturday morning, as Sabbath and Saturday have the same word sabbati or sabado in Italian). Even Luke 18:12 was translated correctly:

• in uno de sabbati, uenne Maria = on one of the Sabbaths comes Mary.
• la prima del sabbato, apparse prima à Maria = on the first of the Sabbath (=on the first Sabbath) he appeared first to Mary.

• io digiuno due uolte nel sabbato = I fast twice on the Sabbath.

The Dominican monk Zaccheria da Firenze produced his New Testament in 1536, which, however, only consisted of a simple correction of the Brucioli text (see facsimiles). The important thing is that Zaccheria confirmed the resurrection of Jesus „on a Sabbath“ and on the „first Sabbath“ in clear terms. But his work is a downgrade compared to Brucioli, because the latter was much better able to differentiate between the cardinal (one) and ordinal (first) numbers. In Acts 20:7, the Greek and Latin texts are based on the same words as in the other passages, so it makes no sense to translate once as "one" (Mk 16:2; Acts 20:7) and then again as "first" (LK 24:1; Jn 20:1) because the Bible says that Jesus rose „on a Sabbath.“ The verses in Mk 16:2 and Acts 20:7 have been correctly translated into Italian. In Lk 18:12, Zaccheria inserts "week" (settimana), although this is neither in the basic text nor in the Latin translation (see Vulgate). Fasting on a Sabbath was not logical for him, so he translated it as he wanted. But on the other hand, this is very good, because it shows that in the other verses he did not mean the week, but the one/first Sabbath:

• uno de sabbati = on one of the Sabbaths

• il primo de sabbati = the first of the Sabbaths

Zaccheria da Firenze did not translate literally in some places and exchanged one with first, but in terms of content it is nevertheless completely correct, since the day of Jesus' resurrection is in fact the first Sabbath of the seven weekly Sabbaths that must be counted in God's calendar each year between Passover (Nisan 15) and Pentecost.

Santi Marmochini revised the Brucioli Bible (see facsimiles). More precisely, the OT is a revision of Brucioli's text and the NT is a reproduction of Zaccheria's 1536 text, in which only minor corrections were made. Marmochini's version has a number of deteriorations compared to Brucioli's edition, as it no longer adheres as closely to the basic Greek text and therefore does not usually distinguish between "one" and "first". However, it still mentions the „primo de sabbati“ (on the first of the Sabbaths), by which the evangelists meant the first of the seven Sabbaths until Pentecost. There was never any mention of a Sunday (or first day of the week) resurrection here either.

This is a revision of Brucioli's 1530 translation of the New Testament by the so-called "Anonymous of Hope" (Anonimo della Speranza) from 1545 (Gospels; NT 1551; facsimiles). Here, too, a very precise distinction was made between cardinal numbers (one, un) and ordinal numbers (first, prima); it could not have been better. As can be clearly seen, it was also clear to this group of specialists and language experts that Jesus was resurrected „on one of the Sabbaths“ (in un de i sabbati) and not „on one of the Sundays". There is also no mention of an alleged „first day of the week". There are three Sabbaths each year within the 7-day Passover festival week and even seven Sabbaths until Pentecost, so the evangelists' way of speaking is easy to understand and everyone in the first Christian church knew what was meant; it is always only about the „one/first of the Sabbaths“ on which our Lord rose from the dead. The breaking of bread in Acts 20:7 took place „on one of the Sabbaths“ (not: one the Sundays).  The collection was „on one of the Sabbaths“ (1Cor 16:2). Even Luke 18:12 was translated perfectly:

Filippo Rustici revised the Brucioli Bible 1530 even further in Geneva and moved further away from the basic Greek text (facsimiles). The same text was reprinted in 1560 in Geneva (Fabio Todesco) and in 1596 (Vignoni publishing house). The 1562 edition in particular is known as the "Bibbia di Ginevra" (Geneva Bible). It is clear that Rustici was influenced by the Protestant teachings in Geneva. Although he initially refers to the "primo giorno del sabbato" (first day of the Sabbath), as he did not know that this meant the first of the seven weekly Sabbaths until Pentecost, he translated the Gospel of John as "il primo giorno de la settimana" (on the first day of the week). The readers must have been confused by the two different resurrection days:

Massimo Teofilo Fiorentino (*1509; †1587) was a Benedictine from Florence who converted to Calvin's new doctrine. In 1559, his Bible was placed on the Index of Prohibited Books by Pope Paul IV. His very inaccurate and poor translation (see facsimiles) mentions Sunday (domenica) or Sunday morning (domenica mattina) in all passages. It is therefore one of the first translations in the world to include the non-biblical Sunday in the Bible. Only in Mt 28:1a has the same Greek word sabbaton been preserved as "on the Sabbath evening" (il sabbato sera), otherwise it has been replaced 9 times by Sunday (domenica) and week (settimana):

Jean Crespin (Jean Crispin; Johannes Crispinus; *1520, †1572) was a French lawyer who had to flee France for Geneva after converting to Protestantism. Here he had around 250 books printed in several languages, including the works of John Calvin. His Italian translation of the Bible (see facsimiles) mostly mentions the „primo giorno del sabbato“ (first day of the Sabbath) or „primo del sabbato“ (first Sabbath). However, since only very few Christians knew that the evangelists meant the „first of the (seven) Sabbaths“ up to Pentecost, the passages were reinterpreted as if the „first Sabbath“ meant the „first day of the week“. This is why Crespin also mentions this phrase in Mt 28:1b and speaks in 1 Cor 16:2 of „vn giorno de la settimana“ (on a day of the week) instead of „on a Sabbath“. His French translation (cf. Cresp 1551), on the other hand, was more precise and still contained the „one Sabbath“:

Luigi Pasquali (Giovanni Luigi Pasquale, Giovan Luigi Paschale, *1530; †1560) was a Waldensian preacher who published the NT in two languages in 1555 (see facsimiles). On one side was the French Calvin Bible printed by Robert Estienne and on the other the Italian Crespin translation. Pascale was an officer, but his love for the Gospel prompted him to leave the army and preach the Gospel. Because he campaigned for the spread of the Bible in the local languages, he was captured in 1560 and taken to Rome. When he refused to recant the Reformation, he was sentenced to death at the stake. To add a special touch to the event, his execution was carried out in public and in the presence of Pope Pius IV (*1499; †1565; pope since 1559). When Pascale even preached the gospel at the stake, he was quickly strangled and then burned. Both editions attest to the resurrection of Jesus „on the Sabbath“, even if the reference is not to the „one Sabbath“ but to the „first Sabbath“ (primo giorno del sabbato - premier iour du sabbath), which is nevertheless correct in terms of content, as it refers to the first of the seven weekly Sabbaths until Pentecost. This is a message that the Pope certainly didn't like:

Giovanni Battista Pineroli (Jean-Baptiste Pinereul) revised the Brucioli Bible in Geneva to such an extent that the once excellent rendering of the NT of 1530 was completely changed and distorted (see facsimiles). In Mt 28:1a Pineroli no longer speaks of the "evening" but of the end of the Sabbath and in all other places the „a/one Sabbath“ or the „first Sabbath“ (in Mark 16:9) was replaced by the „first day of the week“ (primo giorno de la settimana; Mt 28:1b; Mk 16:2,9; Lk 24:1; Jn 20:1,19; Acts 20:7; 1Cor 16:2). This is neither the statement of the basic Greek text nor of the Latin Vulgate translation. If God can create earth and heaven, then he is certainly also able to express himself clearly and the statements of the evangelists are very easy to understand. They speak 7 times of „a/first Sabbath“ and not of „the first day of the week“ or Sunday, as Pineroli would like to have it:

After Pope Paul IV (*1467; †1559; Inquisitor from 1542, Pope from 1555 to 1559) once again banned the printing of all Bibles in a national language in 1559, no more Italian Bibles were printed in Italy for around 200 years. Giovanni Diodati (*1576, †1649) therefore moved their production to Geneva in Switzerland. His reformed translation (see facsimiles) appeared in several editions (1607, 1641, 1721, 1744, 1819, 1821, 1991, etc.). In contrast to the earlier Italian Bibles, this version is very imprecise and adds the „primo giorno della settimana“ (first day of the week) to the Bible in accordance with church doctrine. The Sabbath, on the other hand, is not mentioned once:

It was only after 1755 that the Catholic Church increasingly allowed some Bibles to be produced in various national languages, provided the translators were authorized by the Church to do so. However, this was only done to prevent Christians from reading a Protestant Bible in their own language, as there was no corresponding Catholic one available. Antonio Martini (*1720, †1809) published the first official Italian version of the NT in 1771 and the complete Catholic Bible in 1778 (see facsimiles). Pope Pius VI (*1717, †1799), who had been trained by the Jesuits, granted him permission to print and appointed Martini Bishop of Florence. In Mt 28:1a, he speaks of „la sera del sabato" (on the evening of the Sabbath), but then removed the Sabbath from the Bible in all other passages in accordance with Catholic teaching and replaced it with „il primo di della settimana“ (on the first of the week). Martini translated from the Vulgate, which clearly speaks of „una sabbati“ (on a Sabbath), which is almost the same in Italian: „uno sabbato“. It is precisely in this Bible that the Catholic falsification becomes visible, because otherwise no one could ever say „on a Sabbath“ (una sabbati) in Latin, as it would always have to mean „on the first day of the week“ (i.e. on Sunday). Both the basic Greek text and its Latin translation (Vulgate) do not contain the corresponding words for "week" and "Sunday":

The Bible by the Waldensian Giovanni Luzzi (*1856; †1948; facsimiles), published in 1921, is based on the Wescott-Hort text, which was revised in 1994 under the title Nuova Riveduta. In 1906, the British and Foreign Bible Society commissioned a committee to revise Giovanni Diodati's Bible under the direction of Giovanni Luzzi, a Waldensian pastor and theologian. From 1925 this version of the Bible was put into print. This version is known as the "Riveduta Version" (R), improperly called also the "Riveduta Luzzi", because Giovanni Luzzi was the president of the group of people in charge of the revision. As can be clearly seen, the resurrection Sabbath was deleted from the Bible in accordance with church doctrine and replaced by Sunday (first day of the week = primo giorno della settimana):

The Italian version of "Hope for All" (International Bible Society) goes even further and speaks of "la domenica mattina" (on Sunday morning) in all passages. This deprived all Italian Christians of the opportunity to learn that Jesus' resurrection actually took place „on a Sabbath morning“ or „on the first Sabbath“ (Mk 16:9) of the seven Sabbaths until Pentecost. It is interesting that texts of the PEV are also offered on the Internet in which Acts 20:7 speaks of a church meeting „on a Sabbath“ (un sabbato). But if Acts 20:7 is translated in this way, then the other verses in Mk 16:2; Lk 24:1 and Jn 20:1 must also be translated in the same way, since the basic text is based on exactly the same words „μια των σαβββατων“. Thus the ecumenical forgery is exposed. We can note with shock that „on a Sabbath“ was replaced without scruple by „on a Sunday“. The evangelists were not stupid, they knew exactly which day they were talking about. This is why the basic text never mentions Sunday (Italian domenica) or the week (Italian settimanna), as the first Italian Bibles, which were translated independently from Latin and Greek, prove. The words underlined in red were deliberately added to the Bible to deceive Christians:

The Catholic Bibbia CEI 2008 (abbr.: CEI, Conferenza Episcopale Italiana; 1971, 1974, 2008; see facsimiles) speaks of „after the Sabbath“ (dopo il sabato) in the 1974 version and of the „first day of the week“ (primo giorno della settimana) in the 2008 version. However, if you look at the basic Greek text and the Latin Vulgate, you will not find the words "after" or "week". The CEI is therefore the Catholic wishful thinking to deceive Italian Christians. The first Italian Bibles were much more accurate and did not have such errors. They spoke of the „one/first Sabbath“ and not the day after:

Other modern Italian Bibles speak in all places of "il primo giorno della settimana" (the first day of the week) or "il primo giorno dopo il sabato" (the first day after the Sabbath):

• Sacra Bibbia di Vence giusta la quinta edizione del ... Drach ... per cura di Bartolomeo Catena 1830,

• The Italian New World Translation of the Jehovah's Witnesses 1963,

• Bibbia TILC (Traduzione Interconfessionale in Lingua Corrente 1985; mentioned in 1Cor 16:2 "Ogni domestica", i.e. "every Sunday").

• La Nuova Diodati (LND) 1991,
• Nuova Riveduta (NR) 1994, NR 2006; Società Biblica di Ginevra,

 "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)