The Greek phrase *mia sabbaton*, underlying the English translation "first day of the week," appears in several New Testament passages related to significant events. In the gospels, it refers to the day of Christ's post-resurrection appearance (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1, 19), where *sabbaton* is plural, indicating not just a single day but the first in the count to the Feast of Weeks. This phrase also occurs in I Corinthians 16:1-2 and Acts 20:7, literally reading "upon the first of the weeks," emphasizing its connection to Wavesheaf Day rather than merely a specific day like Sunday. In Acts 20:6-7, the timing of *mia sabbaton* aligns with a gathering after the Sabbath ends at sunset, marking the beginning of the count to Pentecost and coinciding with Wavesheaf Day, a Sunday. The plural form of *sabbaton* underscores its role in the broader counting period rather than a singular day. Furthermore, the journey described in Acts 20:6, when understood as occurring "among the Days of Unleavened Bread," clarifies that *mia sabbaton* as Wavesheaf Day falls on the Sunday immediately following the Feast of Unleavened Bread, reinforcing its significance in the counting sequence.

The gospel accounts refer to the day of Christ's post-resurrection appearance with the phrase *mia sabbaton*, where *sabbaton* (G4521), the Greek term for Sabbath or week, is plural. This phrase, meaning "the first of the weeks," indicates that this day was not merely the first day of the week but the first day of the seven-week count to Pentecost, designating what is known as Wavesheaf Day. The plural form of *sabbaton* is obscured in most English translations, which render it as "the first day of the week," missing the significance of the plural usage. This phrase *mia sabbaton* appears consistently in accounts of Jesus Christ's appearance after His resurrection in Matthew 28:1, Mark 16:9, Luke 24:1, and John 20:1, 19, highlighting the importance of that day as the start of the Pentecost count.

In Luke 4:16, it is noted that Jesus entered the Nazareth synagogue on the Sabbath day, with the Greek phrase underlying this as "en te ton Sabbaton hemera," literally translating to "on the Sabbaths/week's day" or "on the day of the Sabbaths/weeks." The term *sabbaton* (G4521) is plural, leading to speculation that this could indicate a special Sabbath, possibly a holy day or appointed time involving multiple Sabbaths or weeks. Some suggest this might point to Pentecost, known as the Feast of Weeks in the Old Testament, due to its association with counting weeks or Sabbaths. However, similar Greek phrasing appears in other contexts not related to Pentecost, casting doubt on this specific identification. There is also consideration that this could refer to the Day of Atonement because of Jubilee imagery in Jesus' proclamation, yet the exact day remains uncertain due to insufficient detail. What is clear is that it was a Sabbath day, and the imagery and symbolism of the Sabbath—representing God's rest, liberty from the world, and God's appointed time—align with the declaration of Jesus' ministry as the beginning of His work.

The Greek word *sabbaton* (G4521), often translated as "Sabbath," appears in a unique context in Luke 4:16, where it is rendered as "the Sabbath day" in a plural form. This phrasing has led to speculation that it might refer to Pentecost, as a literal translation could be "the day of the Sabbaths" or "the day of weeks." However, this interpretation is not definitive, as *sabbaton* is frequently plural even when indicating a single day. Additionally, Luke, who authored this account, uses the specific Greek term for Pentecost elsewhere in Acts, suggesting he would have employed it here if that were the intended meaning. The phrase "the Sabbath day" is rare, but Luke uses it in other passages without any indication of Pentecost. While it might point to an annual Sabbath rather than a weekly one, there is no conclusive evidence that it always signifies Pentecost. Challenges to the Pentecost interpretation include the timing of Christ's ministry, which would extend beyond the commonly accepted three and a half years if started on Pentecost, whereas a fall beginning aligns more closely with that duration. Thus, the use of *sabbaton* in this context does not necessarily indicate Pentecost but could simply refer to a significant Sabbath day, potentially tied to the fall holy days.

The term *sabbaton* (G4521) relates to the weekly Sabbath and its significance in determining the count to Pentecost. The wavesheaf offering, crucial for beginning this count, must follow the weekly Sabbath within the Days of Unleavened Bread, as confirmed by scriptural references. John 20:1 and 17 establish that Jesus was waved on the Sunday following this weekly Sabbath, emphasizing its role as the starting point. When Passover falls on a weekly Sabbath, the only Sabbath within the Days of Unleavened Bread is also the last day of the festival, yet the rule for calculating Pentecost remains unchanged, rooted in the weekly Sabbath within this period. The instruction in Leviticus 23:11 and 15 consistently points to this weekly Sabbath as the definitive marker for the wavesheaf day, ensuring a uniform approach to the count regardless of calendar variations.