In Spain, the persecution of Bible translators was particularly cruel. As a result, work on the Word of God had to be carried out abroad. The first Spanish Bibles (facsimiles) had to be printed secretly in the Netherlands and Switzerland and then brought to Spain. Bible smugglers were killed in the cruelest way and most of the books were burned. It is therefore not surprising that the first Spanish-language Bible printed in Spain did not appear until 1790. Until then, only the Latin Vulgate was permitted and the Church claimed the right to interpret the Bible alone. German translations (manuscripts and prints), on the other hand, had already existed for many centuries, and the first printed Bible in the national language appeared as early as 1466 (the Catholic Mentelin Bible); for several centuries, Germany was the land of Bibles, where the Spanish persecuted also found refuge. As a result, the Spanish Christians (in contrast to the brothers in Germany) had few opportunities to learn about the true day of Jesus' resurrection. But as in other languages, the first Spanish Bibles also included the resurrection of Jesus „on a Sabbath“ or „on the first Sabbath“. 

Alfonso X el Sabio (Alfonso the Wise; *1221, †1284, Wikipedia) was King of Castile and León and also German Emperor (1257-1273). Due to his commitment to culture and science, he was nicknamed "the wise" (el sabio). He founded a school of translators in Toledo, which consisted of Christians, Jews and Muslims. The work of the experts also included the translation of the OT and the Gospel of Luke (NT) from the Vulgate. This was the first complete (OT) Spanish Bible. It was copied by monks and was given the name "King's Bible" or "Biblia Alfonsina" (facsimiles) in honor of the king. Wikipedia reports that the Biblia Alfonisa was supposedly „the first translation into a European language“. This is not correct, as there were actually several German translations up to that point and the Gothic Bible from 350-380 AD appeared before the Latin Vulgate (382 AD), which was officially approved by the Pope.

In this Catholic manuscript, all Christians could find the Sabbath resurrection of Jesus, because the Latin Vulgate has been correctly translated into Spanish. It is regrettable that the entire NT was not translated. The Greek basic text, the Latin Vulgate and the first Spanish Gospel do not differ in their statements. Question: when did the women come to the tomb? Was it „on a Sunday“ or „on the first day of the week“? No, the answer is: „On a Sabbath, early in the morning, they came to the tomb.“ And even Luke 18:12 has been excellently translated as „twice on the Sabbath“, just as the basic Greek text and the Latin Vulgate say. Unfortunately, the New Testament has not been fully translated, but the Gospel of Luke is very clear about when our Lord Jesus Christ rose from the dead, namely:

The Bible of the Marquis of Santillana (Marqués de Santillana, Íñigo López de Mendoza; *1398; †1458; Wikipedia), called: Biblia Romanceada del Marqués de Santillana (facsimiles). This work was commissioned by the Marquis of Santillana, who was the godfather of the translator Martín de Lucena, a Jewish convert who translated the Bible from Hebrew and Latin. The Gospels and the Epistles of St. Paul have been preserved. This again shows the struggle the translator had with the biblical Sabbath resurrection of Jesus. The so-called "Messianic Jews" in particular, i.e. Jews who have converted to the Christian faith, have a problem with the Sabbath, because they say that if Jesus was resurrected on a Sabbath, then they must continue to keep the Sabbath. They therefore want to hold on to the Catholic Sunday with all their might. This is an experience we have had with several Messianic Jews, they are afraid of the fact that Jesus, with His resurrection on a Sabbath, has upgraded the Sabbath even more, so they think that they would then have to continue to be under the law of the OT. But what they ignore is that Jesus has thus fulfilled the meaning of the Sabbath, He is now our Sabbath rest and we are no longer bound to strict Sabbath keeping, as it was in the time of the OT, where people died if they broke a Sabbath, even if they kept it their whole life before.

In the ancient Greek basic text and in the Latin Vulgate translation, Luke 24:1 and John 20:1 contain exactly the same words, namely „una sabbati“ (=on a Sabbath, in the singular genitive) and in 1 Corinthians 16:2 „per unam sabbati“ (during a Sabbath). So it cannot be that in Luke 24:1 it says „after the Sabbath“ (despues del sabato), but in John 20:1 it says „on the first day of the Sabbath“ or „on the first Sabbath day“ (el primero dia del sabado). Here the ecclesiastical manipulation by the former Jew who had converted to Catholicism becomes clear. He should have known the calendar of God described in Leviticus 23, which orders the counting of the 7 weekly Sabbaths between Passover and Pentecost. And where there is a seventh Sabbath, there must also be a first Sabbath, of which Mark speaks in Mark 16:9.

Lucena's uncertainty becomes very clear in Mt 28:1, where he simply omits a Sabbath and speaks „after the evening of the Sabbath" (hecha la tarde del sabado). The week (semana) mentioned in Luke 18:12 is also not included in any Vulgate version. It is pure wishful thinking to postpone an event which, according to the Bible, took place „on a Sabbath" (Latin: una sabbati = Spanish: un sabado) to the „first day after the Sabbath". The resurrection was in fact „on one of the Sabbaths" (uno de los sabados), as Mark 16:2 was very well translated. The 4 evangelists Matthew, Mark, Luke and John do not contradict each other and do not have two different resurrection days, but Martin de Lucena creates this confusion and contradiction:

In Spanish, Sabbath and Saturday have the same word sábado and everyone can express themselves precisely, because a Saturday (or Sabbath) was, is and will never be a Sunday at the same time. Every language in the world has completely different words for the week (see definition week) and Sunday (see no Sunday). But the NT speaks of the Sabbath 7 times (see Interlinear Bible).

• una sabbati (Latin) = un sábado (Spanish) = on a Sabbath (English)

• Mk 16:2  de mañana uno de los sabados = in the morning on the one of the Sabbaths (or Saturdays)

• Mk 16:9  en la mañana primera del sabado = in the morning of the first Sabbath (or Saturday)

• Lk 24:1   en el primero día despues del sábado = on the first day after the Sabbath (or Saturday)

• Jn 20:1   en el primero día del sabado = on the first day of the Sabbath (on the first Sabbath-day/ Saturday)

As only a few people could buy a Bible, summaries were compiled for the church year. The title translates as: „Epistles and Gospels for the whole year with their teachings and sermons“ (see facsimiles). These writings are useless for Bible study because the text was often not translated correctly and because the main purpose was to spread Catholic doctrine throughout the year in church services. Therefore, Sunday, the feast of the Conception of the Virgin Mary, the worship of the saints, the Trinity and Catholic feast days were frequently mentioned. It is therefore not surprising that numerous errors are discovered here. In Mt 28:1, the reference was to „the first hour of the following day“ (primera hora del dia siguiente). In Mark 16:9, words were simply added (Christ our Lord) and the biblical Sabbath was replaced by the unbiblical Sunday (domingo). Only in John 20:1 has it been correctly translated „on a day of the Sabbath/Saturday“ (un dia de sabado) in the singular. Note that in the Vulgate, Luke 24:1 contains exactly the same words (una sabbati = on a Sabbath) as in John 20:1, which proves that this was intentionally manipulated so that the believers would only hear about Sundays and Sundays throughout the year in the spoken sermon, because the Bible speaks of the Sabbath morning in the written text:

The first Protestant translation of parts of the Bible into Spanish was produced by Juan de Valdés (*1494/1504; †1541; Wikipedia). It contains the Spanish translation of the Sermon on the Mount from Matthew 5 to 7 (facsimiles). The prohibition of the book by the Spanish Inquisition forced Juan de Valdés to go into exile in Italy. In Naples, he continued translating other parts of the Bible: the Book of Psalms (1550), the complete Gospel of Matthew (1536/36), the Epistle to the Romans (1556) and the First Epistle to the Corinthians (1557). Juan de Valdés was considered a genius in the classical languages of Greek, Hebrew and Latin. This can also be seen in his excellent translation of Matthew 28:1 and 1Cor 16:2. It is sad that he did not also translate the other Gospels, because he worked exactly and says what the Greek basic text and the Latin Vulgate mean and what every Spanish child can understand, namely that Mary came to the tomb „on one of the Sabbaths“ (en uno de los sábados), but not „on one of the Sundays“ (en uno de los domingos), because in the 7-day Passover week there are 3 Sabbaths and until Pentecost even 7 weekly Sabbaths must be counted. Matthew and the other evangelists speak of the first Sabbath (Mk 16:9) in this series, which can be found in every Jewish and biblical calendar:

Juan de Valdés has translated perfectly. In contrast to the Vulgate, he even speaks of „one of the Sabbaths“, as the Greek text indicates, and not of the „first Sabbath“ (primam sabbati). The Vulgate is not literally exact, but the content is not wrong, since it is about the „first Sabbath“, as Mark 16:9 clearly proves. However, since Jerome (the writer of the Vulgate) and Juan de Valdés did not know God's calendar, they did not understand that Matthew was referring to the transition from the night (evening) to the day (light) phase on the morning of the same one Sabbath day. To distance himself from the Jews, Juan also wanted the Sunday festival to have its justification. To prevent Christians from taking the Bible literally, he wrote a confusing explanation as a footnote:

„To understand the «and on the evening of the Sabbaths» etc., it is enough to know that, as we [Spaniards] say feast 2, feast 3 etc., the Hebrews said second of the Sabbaths, third of the Sabbaths etc., because they called the first day of the week Sabbath/Saturday. By this is to be understood that these holy women went to the tomb on Sunday morning at dawn, and that St. Matthew calls the whole night of the Sabbaths/Saturdays «tarde de los sábados», in agreement with: «factumque est vesper et mane dies unus», Genesis 1 [and it was evening and morning, one day]“.

[Quote: „Para entender aquello «y á la tarde de los sábados» etc., basta saber que como nosotros decimos feria 2, feria 3 etc., los hebreos decian segundo de los sábados, tercero de los sábados etc., porque al primer dia de la semana llamaban sábado; con esto se entiende que estas santas mujeres fueron al sepulcro el domingo de mañana al reir del alba y que llama San Mateo «tarde de los sábados» á toda la noche del sábado, conforme á aquello: «factumque est vesper et mane dies unus,» Gén 1 (y fue la tarde y la mañana, un dia).” Unquote]

This is completely wrong, because every small child understands the Spanish text; „en uno de los sábados“ means „on one of the Saturdays/Sabbaths“ and „cada un sábado“ means „every Sabbath“ or „always on a Sabbath“, not Sunday (domingo). Every translation program shows this correctly and every Spanish speaker understands that it is about a Sabbath or a Saturday (because Sabbath and Saturday have the same word sábado in Spanish). And „late on the Sabbath“ does not mean „after a Sabbath“, because every Sabbath does not begin at midnight (like the Catholic Saturday), but only at sunset, so the sunrise in the morning is not „after a Sabbath“, but it is exactly the middle of a Sabbath. This is absolute basic biblical knowledge (see definition Sabbath). And it is also completely wrong to refer to the Sabbath as the „first day of the week“, because the Sabbath has always been the seventh day of the Jewish and biblical week (see definition week). This has not changed since creation and will remain so for all eternity. However, one sentence by Juan is completely correct, namely that „St. Matthew calls the whole night of the Sabbaths/Saturdays «tarde de los sábados»“. That is true, but the Catholic Saturday ends at midnight (evening), the morning is then „on a Sunday“, while the biblical Sabbath always ends after sunset, which means that the sunrise in the morning is not „after a Sabbath“, but exactly the middle of „a Sabbath day“ after the evening (the whole night) of „a Sabbath day“ has passed (see definition evening).

Juan de Valdés was a linguistic genius, he translated parts of the NT perfectly, but in order to separate himself from the Sabbath, he reinterpreted the word of God in such a way that he turned „on a Sabbath" (un sábado) into „on a Sunday“ (un domingo). Once again, every Spanish child understands that „on one of the Saturdays/Sabbaths“ and „on a Saturday" do not mean „on one of the Sundays“, „on a Sunday“, „after a Saturday“ or „on the first day of the week“. Only in the imagination of many pastors do these erroneous ideas exist, because they hate the biblical Sabbath and desire the Catholic Sunday, whose origins are rooted in the paganism of godless peoples. This is why Sunday does not appear once in the entire Bible. Anyone who disagrees should show us a Spaniard who says that „on a Saturday“ supposedly also means „on a Sunday“. There won't be anyone, because the basic Greek text, the Latin Vulgate and Spanish translations only speak of a Sabbath and we don't need to read all these church theological commentaries. God's statements are crystal clear and we don't need any twists to lead us to the pagan calendar. The fact is: the first Protestant translation speaks of Jesus' resurrection „on a Sabbath.“

Imortant Note: The book by John Thomas Betts. published in English in 1882 (London) with the title „Juán de Valdés' commentary upon the Gospel of st. Matthew. Now for the first time translated from the Spanish, and never before published in English“ (see facsimiles) does not translate Juán de Valdés' text correctly. In Mt 28:1 Betty says „Now after the Sabbath, as it began dawn toward the first das of the week, came Mary" and 1Cor 16:2: „Upon the first day of every week, let each of you...“ The explanations by Valdés were also sometimes translated incorrectly, because Valdés wrote: „en uno de los sábados“ (in English: on one of the Sabbaths/Saturdays) and „cada un sábado“ means „every Sabbath/Saturday“ or „always on a Sabbath/Saturday“, not „on the first day of the week“ (in Spanish: en el primer día de la semana), as Betts translated. In this way, readers were deceived about the true content of the old book from 1529.

This example shows that just as the text of the ancient languages Greek and Latin is changed, so also the content of the modern languages (Spanish), just to abolish the Sabbath and introduce Sunday instead. But every Spaniard understands what Valdes said, he was talking about „a Sabbath“ or „a Saturday“ (un sabado) and not about „the first day of the week (el primer día de la semana)“.

The first complete NT in Spanish was translated by the later Protestant Francisco de Enzinas (=Franciscus Dryander, *1518, †1552; Wikipedia) and printed in the Netherlands (Antwerp) by Stephan Mierdman (facsimiles). Enzinas was very knowledgeable about the ancient Greek language and worked as a professor of Greek at the University of Cambridge in 1548/49. At the instigation of the Spanish Catholic Church, which only allowed the Latin Vulgate, the printing was banned and all Spanish Bibles (with the exception of a few copies) were completely destroyed. Enzina's translation has been highly praised and quite rightly so, as he was able to reproduce the meaning into Spanish better than many translators of today, who can neither differentiate between the ancient Greek mia/prote (one/first) nor between Sabbath/week/Sunday. The truth is: The beginning of the Spanish Bibles started with the proclamation of Jesus' resurrection „on one of the Sabbaths“ (uno de los sabbados), because there are 3 Sabbaths at the Passover feast and 7 Sabbaths until Pentecost. 

The Evangelist Mark says: It was on the „first day of the Sabbath“ (primer día del sabbado; Mk 16:9), i.e. the first Sabbath of the seven Sabbaths until Pentecost. Nonsensical falsifications such as „on a Sunday“ (un domingo), „on the first day of the week“ (en el primer día de la semana) or „after the Sabbath“ (después del sábado) do not appear here at all. Even Luke 18:12 has been translated correctly. Every Spanish child understands this text; according to the Bible, the meeting of the church (Acts 20:7) and the resurrection of Jesus were „on a Sabbath“:  

Juan Pérez de Pineda (*1490, †1567, Wikipedia) was one of the most important Spanish reformers. Together with Jean Crespin (=Iuan Philadelpho; *1520, †1572, Wikipedia), he improved Enzina's NT in a more fluent language and had it printed in Geneva in 1556 (facsimiles). In order to conceal the actual place of printing (Geneva was considered Protestant) and to be able to distribute the Bible in Spain, Venecia (Venice, Italy), the headquarters of the Catholic Church (Rome), was indicated on the title page as the place of production. Several of these Bibles were also smuggled to Spain. The Württemberg State Library (Württembergische Landesbibliothek, WLB) has a copy in its collection for consultation. There is also a free copy available to download from Google Books (link). In 1558, the number of Protestant refugees in Geneva was so large that a separate Spanish church was founded. The Spanish Bible always spoke of the Sabbath resurrection of Jesus, even if it did not always differentiate between one/first (Greek mia/prote; Latin una/prima). However, this is not at all problematic, as the Day of Resurrection is actually the first of the seven weekly Sabbaths until Pentecost. This is why the Bible speaks of „the first of the Sabbaths“ (primero de los sabados) in the plural, so that it is clear to everyone that it was the special weekly Sabbath at the time of the Passover. The counting of these seven Sabbaths has not changed to this day and can be seen in every biblical (e.g. TorahCalendar) and Jewish calendar. In contrast to Alfonsina and Enzinas, Pineda introduces the week (semana) in Lk 18:12, as he could not explain a Sabbath fast. But this is very good, because in this way he has shown the whole Spanish world that the "week" has no place in connection with the day of the resurrection of Jesus Christ, because it is about the first of the seven Sabbaths until Pentecost. Even the breaking of bread (Acts 20:7) and the collection in 1Cor 16:2 did not take place „on the first day of the week" or „on a Sunday“ or „on one of the Sundays“, but „on one of the Sabbaths“ (en uno delos sabbados):  

Under the title "Las Sagradas Escrituras Version Antigua" (The Holy Scriptures in the Old Version), Russell Martin Stendal published a translation of the Reina Bible 1569 with a text comparison of Enzinas-1543 and Pérez de Pineda 1556 in modern Spanish in 1996 (see facsimiles). Other names of the Bible are Reina Valera 2000 (RV2000) and Biblia del Jubileo (Jubilee Bible Spanish JBS or JBS2000; cf. the English Jubliee Bible JB2000 or EJ2000, see online text). This version, which is also available as an e-book on the Internet, only speaks of events that took place „first of the Sabbaths“ (el primero de los Sabbados), namely on the first of the seven Sabbaths between Passover and Pentecost. Theologians will search in vain for the words "week" or "Sunday" and even Luke 18:12 has been correctly translated into Spanish. The only small error is that the Greek basic text does not distinguish exactly between one/first (mia/prote). However, this is not problematic in terms of content, as the resurrection chapter speaks of the first of the 7 Sabbaths until Pentecost anyway, which means that the translation is correct in terms of content. It could not be clearer: Jesus was resurrected „on the first of the Sabbaths“ (el primero de los Sabbados), just as Mark 16:9 in the basic Greek text even says in the singular genitive „early of the first Sabbath“, which appears here in the plural „on the first of the Sabbaths“ (el primero de los Sabbados):  

Modern Bibles have the same content as those produced hundreds of years ago. Jesus was resurrected on the „first of the [7] Sabbaths“ (primero de los [7] sábados) between Passover and Pentecost:

The Reina Valera Bible (abbreviation: RV, Wikipedia) is still the best-known and most widely used Spanish Bible translation (facsimiles, Wikipedia) in the world today. It was published over 40 years before the English King James Bible (facsimiles), which was not printed until 1611. The Catholic monk Cipriano de Valera (*1532, †1602; Wikipedia) was a friend of Casiodoro de Reina (*c 1520; †1594; Wikipedia). Because of his Protestant views, Valera also had to flee to England. There he worked on the revision of Reina's Bible. The NT was printed in London in 1596, the entire Bible in Amsterdam in 1602. This version no longer contains the image of a bear on the title page, but that of a jug (Biblia del Cántaro = Bible of the Jug) from which water flows and waters a tree. The text hardly differs from the Reina Bible of 1569 in the 9 passages. Both the resurrection of Jesus and the church meeting (Acts 20:7) take place on the first of the seven Sabbaths until Pentecost. In the later revisions of the RV in 1831, 1865, 1909, 1960, 1995 and 2000, the Sabbath was increasingly replaced by the „first day of the week“ (primer día de la semana). However, Bibles with the original translation of 1602 have also been printed time and again, such as the editions published in London in 1858 (facsimiles) or 1867 (facsimiles), which all clearly speak of the resurrection of Jesus „on the first of the Sabbaths“ (el primero de los Sabbados). Although this is not a literal translation, because in most places (except Mk 16:9) the NT speaks of the „one of the Sabbaths“ (uno de los Sabbados), it is completely correct in terms of content, because in God's calendar this is indeed the „first of the (seven) Sabbaths“ between Passover (15 Nisan) and Pentecost (50th day). Every little Jewish and Christian child of the first church understood this phrase, because at that time everyone was not guided by the Pope's calendar, but by God's astronomical luni-solar calendar, which was described in detail in the Bible. The sometimes used name "Reina-Valera-Antigua" is a misleading term, as some Christians use it to refer to the first Reina Bible of 1569, others to the 1602 version, and still others to later revised versions in which the language was updated and the Sabbath was replaced by „el primer día de la semana“ (on the first day of the week). Be careful: Most of today's Bible programs use these revised texts, although they incorrectly cite the "Reina-Valera-1602" as the source. However, if we open the original Bibles from 1602 and reprints from 1625 (Amsterdam) and especially the one from 1867 (London, see facsimiles), which is over 260 years later, we will only find the resurrection of Jesus on the Sabbath.

Only in 1Cor 16,2 (first day of the week = primer dia de la semana) and Lk 18,12 was the "week" mentioned, because it did not seem logical to the translator why the collection should take place on a Sabbath of all days and why someone should fast on a Sabbath of all days. But even if something seems incomprehensible due to a lack of knowledge, it must still be translated correctly. And because the translators did not know God's calendar with the counting of the 7 Sabbaths, they wrote a catatrophic marginal note at Luke 24:1, namely: „this is: the first day after the Sabbath; this first day we now call Sunday“ (que decir: el primer día después del sábado; este primer día lo llamamos ahora Domingo). Wrong, because the word "after" (después) is not in the WORD of God and how else could we say „on the first of the Sabbaths“ in Spanish? Answer: Only the way it is written in the Bible! Without precise knowledge of the biblical calendar, Valera had problems understanding some statements in the Word of God; this is shown by the fact that he even wrote „on first day of the week“ in Luke 24:1 in the NT of 1596 (his marginal note, however, states that it should literally read „of the Sabbaths“), but corrected this error in the 1602 edition: 

In the revision of 1831 (Reina-Valera Revisada 1831; facsimiles), the biblical resurrection Sabbath was removed from the Bible in Mt 28:1 and Mk 16:9, but the other passages continue to report the resurrection of Jesus on a Sabbath. This edition was reprinted many times, for example in 1832 (London), 1849 (Glasgow) and 1850 (New York). Readers must have been confused, because this translation sometimes speaks of the „primero de los Sabados“ (first of the Sabbaths) and sometimes of the „primero dia de la semana“ (first day of the week). It was not until 1862 that there was another revision, from then on always referring to the „first day of the week“. Here is a comparison of the original version from 1602 (the same text was also reprinted in London in 1858 and 1867, facsimiles) with the revised version from 1831 and 1960, where „uno/primero de los Sabbados“ (on one/first of the Sabbaths) was replaced by „el primer dia de la semana“ (on the first day of the week): 

Sebastián de la Enzina was a Spanish preacher working in Amsterdam, of whom very little information has survived. He revised and improved the text of the Valera Bible into modern Spanish and had his Bible printed in Amsterdam (see facsimiles). His work contradicts itself, because sometimes the resurrection was „on the first of the Sabbaths“ (el primero de los sabados) and then „on the first day of the week" (el primer dia de la semana). The day (dia) in italics means that this word does not appear in the basic Greek text. The term „day of the Sabbaths“ (dia de los sabados) has always been used in the ancient Greek language to designate a Sabbath day in the singular and, according to the Septuagint, means „on a Sabbath day“ or, according to Mark 16:9, the „first day of the Sabbaths“ (primero dia de los sabbados), whereby the ancient Greek here speaks of the Sabbath in the singular. This Bible was popular with Spanish Protestants for many years. Even in the editions of 1807 and 1813 (Google Books) and 1817 (Internet Archive), the text remains unchanged and speaks (except in Luke 24:1) of the Sabbath resurrection of Jesus „on the first of the [seven] Sabbaths“ until Pentecost:

Until the end of the 18th century, the Catholic Church did not allow the Latin Bible (Vulgate) to be translated into Spanish. As a result, there were almost only Protestant Bibles in Spanish, which were mostly produced abroad and smuggled into the country. Official Catholic printing only began very late with Anselmo Petite in 1788, Scío de San Miguel in 1790 (NT; 1793 AT+NT) and Félix Torres Amat in 1823-25. An unknown Christian did not want to wait that long and dared to translate the Gospels himself (see facsimiles). He did not copy the text from the Protestant Bibles, but spent countless hours editing the Gospels himself. He avoided ecclesiastical dogma and translated as it was originally meant. It does not matter whether he had the Greek text or the Latin Vulgate at his disposal, as the two do not differ in the statements in the resurrection chapter. However, it can be assumed that he translated from the Vulgate because he uses the Sabbath in the singular, just as the Vulgate usually has the genitive singular (una sabbati = on a Sabbath; on the one Sabbath), but the ancient Greek has the genitive plural (mia ton sabbaton = on the one of the Sabbaths). At that time, Latin was the language of the church and the colloquial language of the educated, so they knew very well what was literally in the Latin Bible and what was not. 

The result is excellent, because the author clearly states that the women came to the tomb „on a Sabbath morning“, not „on a Sunday morning“. It could not be said more clearly. However, since the writer did not know God's biblical calendar, he left out a Sabbath in Mt 28:1 and Mk 16:2 because it did not seem logical to him that Mary came to the tomb „when the Sabbath had passed“ (abiendo pasado el Sabado), as it says in Mk 16:1, and then came to the tomb again „on a Sabbath“. But this expression was understood by every child in the first Christian church, because at that time everyone still followed God's calendar and everyone knew that there were 3 Sabbaths on the 7-day Passover and always 7 weekly Sabbaths between Passover (15th Nisan) and Pentecost (50th day). It is as if someone today were to speak of the „first Sunday of Advent“ for Catholics, then everyone would also know when this Sunday is during the year. Luke 18:12 was also translated excellently. Even those who don't understand Spanish can enter these phrases into a translation program and see if Sunday or Sabbath/Saturday comes up:  

• del Sabado = on the Sabbath (singular genitive)

• uno de los Sabados = on the one of the Sabbaths (plural genitive)

• un Sabado = on a Sabbath (singular genitive)

• por la mañana el premier Sabado = on the morning of the first Sabbath (singular genitive)

It should be noted that in Spanish the same word sabado is used for Sabbath and Saturday; so „on a Saturday/Sabbath“ cannot mean „on a Sunday“ or „on the first day of the week“ in any language in the world. Every language in the world can differentiate here and Ancient Greek (with all its precision) existed long before the German and Spanish languages even existed. Ancient Greek, for example, has three different words for the one word we know as "love". So we can only know what kind of love is meant if we look at the ancient Greek text. While Jesus spoke of divine love (agape) in John 21, Peter only meant the love of friends (philia); these are very big differences that no longer appear in the simpler modern languages. English also has an extremely simple structure and cannot properly render various idioms from Greek because English lacks the genitive case that was often used in the NT. 

To summarize, it can be said that God expressed himself extremely clearly in the NT: He speaks 7 times of a resurrection of Jesus „on a Sabbath“ and this in the universal language of the time, Ancient Greek (Koine), which was correctly translated into Latin (Vulgate 383 AD; una sabbati) when Ancient Greek was still the common language. There cannot be two resurrection days in the Bible, where everyone can choose whichever one they like, depending on which Bible translation they use, but there is only one resurrection day. And this biblical day is called "Sabbath" 7 times and there is a desired day "Sunday" (the sun god day), which does not appear once in the entire Bible. God knew exactly which words to include in His NT and which not (see Interlinear Bible), and we do not have the right to change God's statements just to avoid problems with the churches. We are already looking forward to meeting the translator of these Spanish gospels after his death. He has correctly written what God has expressed in his word. This will not be forgotten. 

When the Inquisition allowed the Bible to be translated into Spanish in 1782 (to prevent Catholics from reading Protestant Bibles in the national language), some accepted Catholics began to produce an official Bible. As the Catholic Vulgate continued to be authoritative, the first Catholic printings were initially bilingual. One of the earliest translators was Anselmo Petite (*1744; †1805; info and facsimiles), a Benedictine abbot of the monastery of San Millán de la Cogolla. His Spanish Gospels transformed the resurrection of Jesus „on a Sabbath“ into a Catholic Sunday resurrection. It was the first complete translation of the Gospels to be approved by the Tribunal of the Holy Faith. The result is shocking. While the Latin column speaks of the resurrection of Jesus „on a/first Sabbath“, Petite has made it the „first day of the week“, quite the opposite of what the Vulgate says, which speaks of „on a Sabbath“ morning (una sabbati in sigular genitive). Anyone who disagrees and thinks that the Latin text supposedly speaks of Sunday should simply tell us how he would express it in Old Latin if he meant „on a/first Sabbath“, then all discussions will quickly cease, because he will have to use the same words that appear in the Vulgate of 382 AD, which was written at a time when Ancient Greek (Koine) was still the common language. Petite marked the beginning of the Catholic falsification of the Spanish Bible, which was later continued in the editions by Scio de San Miguel in 1790 and Torres Amat in 1823:

• Una autem sábbati = on a/one but Sabbath 

• mané prima sábbati = early on the first Sabbath

• el primer dia de la semana = on the first day of the week  

Felipe Scio de San Miguel (*1738, †1796) was appointed bishop by Pope Pius VI. In 1780, the Spanish King Carlos III (*1716, †1788) commissioned him to translate the Bible from the Vulgate into Spanish (facsimiles). The work was completed under Carlos IV (*1748, †1819). The Gospels were printed in Valencia in 1790. Three years later, the complete Bible was also finished. This Catholic Bible was the first printed Bible on Spanish soil in the national language. As it was not banned, it was in great demand and many editions were printed at home and abroad. But the resurrection and assembly Sabbath was replaced by the „primer día de la semana“ (first day of the week). n the first editions, Scio mentions in the footnote (Mt 28:1; Mk 16:9; Luke 24:1; Acts 20:7) that Jesus supposedly rose from the dead on a "Domingo" (Lord's Day, Sunday), „as the Church believes.“ Consequently, these passages were less about a correct translation from the basic Greek text or the Vulgate than about the dissemination of church doctrine. Only in Mt 28:1a and Mk 16:2 was the Sabbath resurrection retained. In all the many printed versions of the Bible, which were printed worldwide even up to the year 1900, Christians were consequently surprised why the apostle Mark spoke of the „first of the Sabbaths“ (Mk 16:2) on which the women came to the tomb, while in the other evangelists it was exactly one day later. Since only very few Christians knew God's calendar, they therefore could not have known that Mark meant the „first Sabbath“ of the seven Sabbaths until Pentecost. Just as the Catholics count their 4 Advent Sundays until Christmas, the Hebrews have always counted the 7 Sabbaths until Pentecost. The basic Greek text and the Latin Vulgate are unambiguous and were correctly translated in the earlier Spanish Bibles, but it was the Scio de San Miguel translation that created these contradictions. The tragedy is that most Christians do not know the Old Testament and therefore do not know the biblical calendar of God, so they cannot possibly understand the statements in the NT. The results are contradictions and confusion:

The NT printed in 1790 has two columns. In the first column is the Latin text (Vulgate) with the Sabbath resurrection (una/prima sabbati = on the one/first Sabbath) and next to it the inaccurate Spanish translation by Scio de San Miguel, which speaks of „the first day of the week“ (el primer día de la semana). Thus Scio postponed the day of resurrection, which is only preserved in his Bible in Mark 16:2. But there can only be one resurrection day and not two, where everyone could choose the day they want. The different statements in the two Bibles are extremely: 

The second Catholic Bible printed in Spain (Madrid) („La sagrada Biblia, nuevamente traducida al español...“) was translated from the Vulgate (facsimiles) by Bishop Félix Torres Amat (*1772, †1847). He was commissioned to do this in 1807 by the Spanish kings Carlos IV and Fernando VII. - Torres replaced the Sabbath twice in one sentence, namely with domingo (Sunday) written in italics and also with „primer dia de la semana“ (first day of the week). In this way, the unloved Sabbath was deleted from the Bible in two ways, so that no Christian should know that the basic Greek text and the Latin Vulgate speak of a completely different day, the Sabbath:

La Biblia Sagrada Version Cotejada 1850 (facsimiles) is a Spanish-language translation of the Holy Scriptures that was published in New York by the American Bible Society (Sociedad Bíblica Americana) around the time of the Civil War (1861-1865). It contains a version of the text that is claimed to have been „diligently compared with ancient languages“ (version cotejada cuidadosamente con las antiguas traducciones). Specifically, this means that the content is reminiscent of the early revised version of Reina Valera 1831, which was edited again. In 1854, the Cotejada version was revised, whereby the resurrection Sabbath was completely removed, which until then had been preserved in Mk 16:2; Lk 24:1; Jn 20:1 and Jn 20:19. The two-column edition in Spanish/English published in the same year, 1854, still had the original (not the revised) content. While the Spanish text spoke of „the first of the Sabbaths" (el primero de los Sábados), the English passage always referred to the „first day of the week“. However, there can only be one resurrection day and this is the „one/first of the [seven] Sabbaths“ that must be counted each year between Passover and Pentecost. Over time, the American Bible Society has also increasingly changed God's statements in the direction of the desired Sunday: 

The Catholic priest Guillermo Junemann Beckschaefer (Wilhelm Jünemann Beckschäfer; *1856, †1938), who emigrated from Germany to Chile, produced the first Spanish translation of the Bible (Wikipedia) to be printed on American soil (Chile) in 1928 (see facsimiles and text). He used the Septuagint (OT) and the Greek New Testament basic text as his source. Although the Bible was completed in 1928, only the NT could be printed in 1928; the complete Bible was not published until 1992. Jünemann has worked accurately, has translated the passages in John 20:1; Acts 20:7 and 1Cor 16:2 (cada sábado = every Sabbath) excellently and speaks of the women coming to the tomb „on one of the Sabbaths“ (plural; en uno de los sábados), because there are 3 Sabbaths in the Passover week (namely the 2 feast Sabbaths with the one weekly Sabbath in between) and 7 weekly Sabbaths between Passover (Nisan 15) and Pentecost (50th day), which must be counted every year according to God's calendar. He has also translated Mt 28:1a very well as „on the evening of the Sabbath“. As Jünemann used the Catholic calendar (but not the biblical calendar), he usually translated it correctly, but was unable to understand the meaning. This is still the case today, as most Christians do not know what Mark meant by the expression „on the first Sabbath“ (Mark 16:9) in the singular. 

Moreover, since Jünemann was not allowed to contradict the teachings of the Catholic Church, he translated mostly correctly, but added in several footnotes that the expression „first of the Sabbaths“ (el primero de los sábados) supposedly meant „the first day of the week (el primero de la semana), Sunday (dominogo)“. This cannot be, there are completely different ancient Greek words (examples) for this; how else would God have had to express it if he actually meant this particular „one/first Sabbath“? There is only the possibility that is also found in the resurrection chapter. Since Jünemann also translated the OT of the Septuagint, he should know that the corresponding Greek word for "week" (hebdomada) can be found several times in the OT (see examples), that it was known to all Greek-speaking people, but was NOT used by God. However, this example shows that for those who can completely free themselves from church doctrines, it becomes easy to translate the NT correctly. It couldn't be clearer, the first Spanish Bible produced in America proclaims the resurrection of Jesus „on the first of the [7] Sabbaths“ (el primero de los [7] sábados) until Pentecost. And it teaches that Jesus' resurrection and the meeting of the church (Acts 20:7) was „on one of the Sabbaths" (en uno de los sábados):

The German Juan Straubinger (Johannes Straubinger; *1883; †1956; Wikipedia) was a translator who published his Bible with around 37,000 references and commentaries, which is why this Bible was also known as the Annotated Bible (Biblia Comentada; info and facsimiles). It was also called Biblia Platense, after the place of printing, La Plata in Argentina. Straubinger admitted in the preface to his translation that the Jünemann Bible 1928 was an older version of the Bible than his own. Straubinger's Gospels were completed in 1944, the New Testament in 1948 and the entire Bible in 1951. There were several printings worldwide under different names. In contrast to Jünemann, Straubinger did not work as precisely and completely deleted the Resurrection Sabbath from the Bible. In Mt 28:1 he speaks of „after the Sabbath“ (después del sábado), otherwise „of the first day of the week“ (primer día de la semana) and in the footnotes he even speaks of Sunday (domingo). This is very unfortunate, because he should at least have published the literal wording from the ancient Greek and Latin text (Vulgate), as both report the coming of the women „on one/first of the Sabbaths“, namely „on the morning of the first Sabbath“ (Mk 16:9), the first of the 7 Sabbaths between Passover and Pentecost. Instead, Straubinger has made the Catholic Sunday attractive to the Spanish-speaking world:

This Bible by Russell Martin Stendal (© 2000, 2001, 2010; facsimiles and online text) translates the Greek mia (uno = one) as prote (primero= first), but this is not a problem, since the Resurrection Sabbath is actually the first of the seven weekly Sabbaths until Pentecost (for more info: see Sagradas Escrituras 1569 above):

This Bible published by the United Bible Societies (facsimiles and online text) uses contemporary language, but has replaced the biblical Sabbath with the unbiblical Sunday, thus completely distorting the evangelists' message. In Mt 28:1, domingo (Sunday) appears once, then there is talk of a preceding „time of rest“ (tiempo del descanso). The introduction of Sunday into the Bible is a clear falsification of the Word of God, which speaks of the Sabbath exactly 7 times in the resurrection chapter, which of course can be correctly translated into any "actual language" (lenguaje actual) in the world, but not like this:

This Spanish edition of the OT and NT by Rabbi Moshe Yosef Koniuchowsky (Your Arms to Israel Nazarene Yisraelite Suppliers) has set itself the goal of also mentioning the Hebrew names of God in the NT (see online text). But with regard to the Shabbat, readers are only confused. Some passages are translated very well, e.g. „on the night of the Sabbath“ (en la noche del Shabbat; Mt 28:1a), „during one of the weekly Sabbaths“ (durante uno de los Shabbats semanales; Lk 24:1), „on one of the weekly Sabbaths“ (en uno de los Shabbats semanales; Jn 20:1), but then without reason it is referred to as the "first [day] of the week“ (primer de la semana; Mt 28:1b) or even as Yom Rishon (first day or Sunday, John 20:19). The latter two expressions are definitely not found in the basic Greek text, which is easy to prove (see Interlinear). This also applies to the additional word después (after) in 1Cor 16:2. In the Gospel of Mark, the basic Greek text was left unchanged (mia-ton-sabbat-on). Apparently Koniuchowsky was too unsure how to translate this, because the NT literally speaks of the „one of the Sabbaths“ during the Passover (there are 3 Sabbaths within 7 days in the Passover week) and the „one/first of the [7] Sabbaths“ between Passover and Pentecost. It is of little use to write the Hebrew name of God in the Greek NT, and on the other hand to replace the Shabbat in the NT with the pagan Sunday (Yom Rishon). In the later editions, the resurrection Sabbath was increasingly replaced by the alleged resurrection Sunday. The many changes clearly show the translator's struggle to introduce the unbiblical Sunday into the Bible. In some places, however, the Bible is surprisingly clear: the women came to the tomb „on a weekly Sabbath“ (Lk 24:1; Jn 20:1). However, this was not the weekly and annual Sabbath (semanal y annual), as was added twice to the Word of God (i.e. not a double Sabbath), but the High annual Sabbath was the 15th Nisan, while the one/first weekly Sabbath was the 17th Nisan. Koniuchowsky has created a translation chaos for readers who are impressed by Hebrew names but do not realize how the Word of God has been irresponsibly manipulated here, because the words after (después), Havdalah (a Jewish ritual on Saturday evening at the end of the Sabbath), "first day" (primer dia/yom), week (semana) and Sunday (yom Rishon) have been added to the Bible:  

RSTE: Las Escrituras de Restauracion Eidción del Nombre Verdadero = The Scriptures of Restoration True Name Eidtion

The World Bible Translation Center is the publisher of an easy-to-read Spanish translation (Palabra de Dios para Todos = Word of God for all; online text). But also the coming of the women to the tomb „on a Sabbath“ (en un sábado) and „on the first Sabbath“ (en el primer sábado, Mk 16:9) would be understood by all Christians who know the biblical calendar of God. Instead, the Sabbath was replaced by Sunday (domingo), the „first day of the week“ (primer día de la semana) or „after the Sabbath (después del sábado)“:

This is also a very inaccurate version (online text), because it does not distinguish between one (mia) and the first (prote) in the basic Greek text, conceals the sabbaton (Sabbath) and instead sometimes speaks of the „primer día de la semana“ (first day of the week) and - what is even worse - sometimes of domingo (Sunday), which is demonstrably not to be found in the basic Greek text of the NT. In Mt 28:1, the Sabbath is removed twice, literally, „when past was the day of Feast“ (pasado el día festivo). In this way, this modern Spanish Bible also distorts God's statements: 

The NTV (Nueva Traducción Viviente = New Living Translation) is one of the worst Bible translations published in the USA, in this case by the Tyndale House Foundation (online text). While the Spanish translators Reina and Valera still spoke of the women coming to the tomb „on a Sabbath“ (see above), this Bible mentions Sunday (domingo), which was never in a Greek manuscript:

This Interlinear-NT by MAB (Ministerio Apoyo Bíblico) was produced by an independent Bible church (Iglesia Bíblica Independiente) from Argentina (see facsimiles and PDF). It is structured in three columns, with the literal equivalent of the basic Greek text and the revised Reina Valera editions of 1909 and 1960, which speak of the alleged resurrection of Jesus "on the first day of the week“. However, the literal interlinear text of 2011 is very precise and shows the entire Spanish world when the women came to the tomb, namely „on a Sabbath“. There is an inaccuracy only in Mt 28:1a, where evening/late (Gr. opse) was translated as after (después). Apparently this sentence by Matthew was not logical for the translators, because if the calendar of God is not observed, then the readers do not know that there are three Sabbaths within 7 days in the Passover week and that it is about the „one/first of the [seven] Sabbaths“ until Pentecost, which must be counted every year between Passover and Pentecost. The day (día) is not in the Greek NT, therefore it is in brackets. The interlinear NT of MAB is very good and clear:

el uno de los sábados = on the one of the Sabbaths

en la mañana primer (día) sábado = on the morning of the first (day) Sabbath

This is an excellent example of how the best texts are often available for free, but many Christians are unaware of this and instead buy expensive interlinear Bibles from theologians who are not as accurate and are promoting particular church doctrines. The LogosKLogos website (see online text) offers an easy and simple tool to read, compare and analyze the Bible in its original language. In addition to the online Interlinear Bible, there is also the Strong's Greek Dictionary and the Strong's Hebrew Dictionary. The LogosKLogos website is amazingly accurate and shows the resurrection of Jesus „on a Sabbath morning“, more precisely on the „first Sabbath“ (Mark 16:9). This always refers to the first Sabbath of a series of 7 Sabbaths in total, which according to God's calendar must be counted every year between Passover (15 Nisan) and Pentecost and can be found in every Jewish calendar. There is an inaccuracy in Mt 28:1a, because the Greek opse does not mean after (después), but evening or late, as correctly translated in Jn 20:19. It is about the transition between the dark phase (night) and dawn (light) on the one/first Sabbath day. 

The basic Greek text speaks neither of the „first day of the week“ nor of „after the Sabbath“ and certainly not of „on a Sunday“, but mentions the Sabbath by name seven times in the resurrection chapter of the NT. If some theologians now claim that the Greek and Spanish texts supposedly also have the Sunday meaning, then this can be contradicted very simply, namely: how else would you express it if you want to say „on the one/first of the Sabbaths“ and „early on the first Sabbath“ (Mk 16:9) in ancient Greek? There is only one possibility, namely the one in the NT (see Interlinear Bible). For Sunday, on the other hand, there are more than 24 possible expressions that God could have used if he had really meant this day (see examples). And even Lk 18:12 was also translated very well, namely Sabbath in the singular, as in Mk 16:9 and 1Cor 16:2, because it is always about the one/first Sabbath day, which every child can understand:

• el sábado = on the Sabbath

• uno de sábados = one of Sabbaths

• el uno de los sábados = on the one of the Sabbaths

• a el uno (día) de los sábados = on the one (day) of the Sabbaths

• en la mañana primer (día) sábado = on the morning of the first (day) Sabbath

Other Spanish Bibles that speak of „el primer día de la semana“ (on the first day of the week) are (see full list):

1788  Biblia de Anselmo Petite

1858  Las Escrituras del nuevo Pacto, Guillermo Norton

1944  Biblia Nácar-Colunga

1966  Dios Habla Hoy

1973  Biblia de Jerusalém

1975  Nueva Biblia Española. In Acts 20: 7 and 1Cor 16:2: Sundy

1978  Biblia Traducción Interconfesional

1984  Nuevo Testamento Interlineal Griego Español by Francisco Lacueva

1986  La Biblia de las Américas

1990  El Libro del Pueblo de Dios-Traducción Argentina

1990  Nueva Reina Valera, una revisión de la RV1909 realizada por los adventistas

1994  Nuevo Testamento Versión Recobro

1995, 2005  Biblia Latinoamericana. In Joh 20:1,19 „after the Sabbath“ and in 1Cor 16:2 „every Sunday“

1996  Biblia del Peregrino by Luis Alonso Schökel, Acts 20:7: Sunday, in 1Cor 16:2 „every Sunday"

1987  Traducción del Nuevo Mundo (Testigos de Jehová = Jehovah's Witnesses)

1998  Nueva Biblia de Jerusalén

1999, 2010  Biblia Textual, Sociedad Bíblica Iberoamericana 1999, 2010

In the praiseworthy footnotes to Mt 28:1; Lk 24:1 Jn 20:1,19 and Acts 20:7 it is pointed out that it should actually literally be „el (dia) uno de los sábados" [on (the day) one of the Sabbaths] or „el primero de los sábados“ (on the first of the Sabbaths; Mk 16:2). Many thanks for this reference!

1999  Nueva Versión Internacional

2001  Biblia de Jerusalén

2001  Versión Castellano Antiguo, International Bible Society, Biblia en Castellano Antiguo

2003  Biblia Castellan NT, CAS

2005  La Nueva Biblia de los Hispanos, The Lockman Foundation

2005  Nueva Biblia Latinoamericana de Hoy, auch Nueva Biblia de los Hispanos genannt

2006  La Biblia Peshitta en Español, Instituto Cultural Álef y Tau, A. C. Holman Bible Publishers Nashville, Tennessee

2007  La “Reina Valera 1602” Purificada 2007

2009  La Biblia del Siglo de Oro

2009  Reina Valera

2009, 2011  Reina Valera Contemporánea

2010  Reina Valera Gómez

2010  Biblia La Palabra España

2010  Biblia La Palabra Hispanoamérica 

2011  Interlinear NT by César Vidal, „El Nuevo Testamento interlineal griego-español.“

Multiple footnotes: „first day of the week, Sunday (domingo)“

As in other languages, the resurrection Sabbath was also mentioned in the first Spanish translations of the Bible and over the centuries was initially replaced by the „first day of the week“ and only more recently by „on Sunday“. The new Bibles do not hesitate to mention Sunday in the NT, although all the evangelists spoke seven times in the basic Greek text only of the women coming to the tomb „on a Sabbath“ or „on the first Sabbath“, namely the first of the seven Sabbaths between Passover until Pentecost.

Numerous Bibles in many languages show 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 (from 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)