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Let us now consider this very important matter regarding Yahshua resurrecting on a sabbath.  Given its importance, this will require considerable attention, and will expand into other related matters.  As you will see, these passages that speak to Yahshua’s resurrection clearly state a sabbath resurrection.  And, as to be expected, Christians have these passages translated entirely wrong.  They insist that Yahshua rose from the dead on a Sunday, and call that day their own sabbath.  But to establish this, they had to violate the Scriptures by translating the following passages to mean something completely inconsistent with other like passages.


In Matthew 28:1, the New American Standard (NAS) reads:


Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave.


In Mark 16:1-2, the NAS reads:


When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him.  Very early on the first day of the week, they came to the tomb when the sun had risen.


In Luke 24:1, the NAS reads:


But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared.


In John 20:1, the NAS reads:


But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared.


In John 20:19, the NAS reads:


So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and *said to them, "Peace be with you."


In like manner, the same bias took place when addressing the two passages regarding the gathering of believers.


In Acts 20:7, the NAS reads:


On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight.


In 1 Corinthians 16:2, the NAS reads: 


On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come.


The problem with all of these passages is that in the Greek they do not say “the first day of the week.”  To begin with, the Greek word translated here as “first” is the word “heis,” and it means “one.”  This word always refers to a count or something individual and never to placement in order – “On one [heis] of the days while He was teaching the people ….”  In fact, over 280 times “heis” is translated as “one,” and in the gospels alone, 162 times.  Only nine times is “heis” translated as “first.”  In five of those cases, they are this erroneous effort to make Yahshua’s resurrection on a Sunday.  And in two more instances, the attempt is made to show believers gathering on Sundays.  Is it not striking and very revealing that seven of the nine instances where this word is incorrectly and aberrantly translated as “first,” are in these passages where the translators wanted to falsely establish either a Sunday resurrection or a Sunday gathering?  You will find in the remaining two passages a like problem with “heis” being incorrectly translated as “first.”


In Titus 3:10, the NAS reads:


Reject a factious man after a first and second warning ….


In Revelation 9:12, the NAS reads:


The first woe is past; behold, two woes are still coming after these things.


But in fact, these last two passages literally read:


Reject a factious man after one and a second warning ….


The one woe is past; behold, two woes are still coming after these things.


These aberrant nine translations of the word “heis” to mean “first” are entirely erroneous.  This error is further confirmed in a crystal clear manner in Mark 16.  We have already read verse two where it states, “Very early on the first day of the week ….”  Then in verse nine of the same chapter we read:


Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons.


Comparing what is written here with what is written only seven verses before it is quite revealing and confirming.  Both of these companion portions have been translated to say exactly the same thing – “the first day of the week.”  But, the Greek text for these two are distinctly different.  We have already noted that the word for “first” in verse two is “heis.”  But, in verse nine the Greek word for “first” is “protos.”  Yet even so, they translated both of these words the same!  What we find is that “protos” is actually translated more correctly; for unlike “heis” it means “first or chief.”


So, one might want to argue that this confirms that verse two above would mean first as well.  But hold on.  We are next going to address the Greek word that was translated “week” in this statement, “the first day of the week.”  For now, let us note that these two verses in Mark 16 are actually saying two different things.  In verse two the Greek word translated “week” is plural, whereas in verse nine it is singular.  As you will see, there is a clear intentional distinction here.


The point being evidenced, and cannot be overlooked, is that if verse two was supposed to have said “first,” then they would have used “protos,” as they did twice in verse nine.  But they did not!  Obviously, there was an intended difference, as clearly evidenced in these two verses.  So unquestionably, the intent in verse two, and in all the like passages, was that “one” of something was being noted.


Let us therefore make the first correction in this very important repeated statement.  We see that these seven passages must at least correctly read:


on one day of the week.


Now let us take this examination further and see an even more egregious and obvious error.


In like manner, the Greek word here translated “week,” is a translation that is an obvious departure from every other case where it is used.  With exception to 1 Corinthians 16:2, the Greek word in each of these cases is “sabbatwn.”  Fifty-eight times in the NAS the word “sabbaton” and its variations are translated “Sabbath.”  Only one time, in Acts 17:2, is it translated in the plural form, “sabbaths.”  But “sabbatwn” is equally a plural form with its meaning of “sabbaths”; yet, this true meaning is totally ignored in these seven passages we have been considering, and even blatantly distorted.  The Hebrew word “shabbath,” from which comes the Greek “sabbaton,” means “rest.”  So how can one take a word meaning “rest,” and derive from it a word meaning seven days, a week, even six days of labor?  The Hebrew word for week is not shabbath, but “shabua,” meaning “seven.”  In the Greek the word for week is “hebdomos.”  This insertion of week for sabbath is far more than just stretching a meaning, it is intentional gross error!


To prove this further, we find that same word – sabbatwn – that was used in six of these nine passages, is used in five other places.  Revealing the complete hypocrisy and inconsistency of these subject six/seven passages, in these other passages they translated that same word as “sabbath”! 


In Matthew 28:1, the NAS reads:


Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave.


In Luke 4:16, the NAS reads:


And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read.


In Acts 13:14 , the NAS reads:


But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.


In Acts 16:13, the NAS reads:


And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled.


In Colossians 2:16, the NAS reads:


Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day ….


Now, what if we followed their error and replaced the above word “Sabbath” with their aberrant word “week”?  You would have:



Would these sound right or in any way be accurate?  Of course not!  They are blatant error.  The week has no comparison with a sabbath, a day of rest, and the two words are not interchangeable, notwithstanding Luke 18:12.  Here it too reads, “I fast twice in the sabbath …”  But because of the translator’s bias, in these seven passages, they replaced the word “one” with “first,” and the word “sabbaths” with “week,” to contrive the increasingly obvious aberrant statement – “the first day of the week.” 


So why did the translators falsely translate “sabbatwn” when it had to do with Yahshua’s resurrection and with assemblies, and then translate it to say what it is truly intended to say in its five other usages?  Obviously, they have an agenda – to justify a fallacious Sunday resurrection and Sunday gatherings.


Their glaring bias and error is never more evident and exposed than in Matthew 28:1.


Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave.


Would you be surprised to know that the two words “Sabbath” and “week” in this passage are both this Greek word, “sabbatwn”?  How much greater evidence do we need that someone has an agenda here?  And what’s more, the word “sabbatwn” is plural.  Therefore, why don’t they say “the first day of the weeks”?  Again, they have an overriding agenda that loses its supportability on many counts, as we have seen already. 


Some would point to historical writings and say that they state that Yahshua resurrected on a Sunday.  But we ask, what earlier and more trustworthy historical record do we have than the Scriptures themselves?  The Scriptures are the earliest records available.  There is no more reliable historical evidence.  Without a doubt, the church was leavened very early, and they had an agenda to support a false Sunday resurrection.  Just as Yahweh blinded the Jews so as to carry out His will concerning Yahshua’s sacrifice on Passover, so He has blinded Christians to call Sunday Yahshua’s resurrection and their sabbath.


Therefore, without a doubt, not only must we say that the subject passage must at least read:


on one day of the week.


But there must be further corrections as well.


Not only must we change the fallacious word “week” to “sabbaths,” we find that there is no Greek word whatsoever in this text for the added word “day.”  It does not exist, but was simply inserted so the translators could make this passage say what they wanted it to say.  Could there be a more substantial and blatant string of errors?


Thus, we now see that the complete and undeniable truth regarding this passage demands that it read:


on one of the sabbaths.


Therefore, as an example of this, Matthew 28:1, and the other eight like passages, would truly read:


Now after the sabbaths, as it began to dawn toward one of the sabbaths, Mary Magdalene and the other Mary came to look at the grave.


Knowing this, let us now return to Mark 16 where we had noted that verses two and nine, though translated the same, actually say two different things.  In verse two, the Greek word translated “week” is the plural word “sabbatwn,” and therefore reads: “one of the sabbaths.”  In verse nine, the word translated “week” is singular, and is the word “sabbatou,” or “sabbath.”  We noted that the intentional difference in these two tenses evidenced why the word “heis” in verse two was used to indicate one of something, while the word “protos” in verse nine was used to indicate the first, or chief.  As you will see in the next section, the word “protos” in verse nine is to be translated “chief.”  Let us now quote these two verses with their accurate translations.


Mark 16:2 reads:


Very early on one of the sabbaths, they came to the tomb when the sun had risen.


Then Mark 16:9 goes on to tell which sabbath it was, delineating it as the chief sabbath:


Now after He had risen early on the chief sabbath, He first appeared to Mary Magdalene, from whom He had cast out seven demons.


So we see that on one of the seventh-day sabbaths Yahshua rose from the grave, and that that sabbath was “the chief sabbath.”  What could this mean?  Finding the answer to this is certainly not to do what the translators did and make it say what we might want it to say, where one size fits all.  Instead, as we have committed to throughout this writing, we must take it literally for what is written and stay with its meaning.  Once again, the answer to this question is most revealing and clearly supported.



Continue to page 6 of The New Millennial Calendar for THE CHIEF SABBATH


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