Saturday in Colossians 2:16

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When we read the verses in Colossians 2: 16-17 ¹ , we have the question of the term "Saturdays", what does the text talk about?

If we look at the Greek term for Saturdays we have "σαββατων" ² , the question is, is this term only for the Saturday of the seventh day of the week? For this question we have to see a Saturday that is not the sanctification of the seventh day of the week. We can see in Leviticus 23:32 ³ , here in this text it is talking about the day of atonement ⁴ , and not the Sabbath related to the seventh day. But how can we see that Colossians' term is the same as Leviticus? Since Colossians is written in Greek and Leviticus in Hebrew?

It is idealized that the apostles spoke in Hebrew or Greek, and the New Testament writings were placed in Greek, but in the past seventy Jews, translated several Old Testament books into Greek. So using this translation we can see the term that was used. This translation received the name of Septuaginta. Then we can see the text of Leviticus 23:32 in Greek ⁵ . In it we have that the day of atonement is an "σαββατα σαββατων εσται" ⁵ , defining that it is a sabbatical rest. Note that the term is the same as G4521. In other words, the term "σαββατων" is used for solemnities and not just for the sanctification of the seventh day.

So we have to say that Colossians are saying that all "σαββατων" are shadows and should be left to follow?

First, we owe the scripture to say. When the scripture quotes a group, it says the general, but extracts the exceptions. For example, many people say that all men who have gone astray use Romans 3:12, ⁶ for this. Now if everyone is useless, then is Jesus also useless? Note that exceptions are taken from the generalized text. So the Bible defines the general, but details the specifics elsewhere.

We can see another example. Romans 5:12, ⁷ , says that death was passed on to everyone. But the Bible says that Enoch and Elijah did not die. Now what we have is the exception.

So we can analyze the terms Sabata (Nominal plural noun Neutral) and sabatov - (neutral plural genitive noun), that is, all two are plural, and describe that the day of atonement is a sabbatical.

This happens for example in Leviticus 16:29, ⁸ , which is another ceremonial Saturday that does not represent the seventh day of the week, in it we read ⁹ , "Sabbath of rest" ¹⁰ , again we have "σαββατα σαββατων" ¹¹ , so we have to have the terms sabatou "σαββατων", directs to Saturdays that are not the seventh day of the week.

When we describe solemn rest ¹¹ , as Leviticus 25: 5, we do not have for example the term Sabbata or Sabbatous "σαββατα σαββατων" ¹¹ , we now have the correct term for rest in Greek "αναπαυσεως" anapausis ¹² . Which shows that the term "σαββατων" is used on days other than the seventh day of the week, and that it is not rest by the correct rest term "αναπαυσεως" anapausis ¹² .

So we have a large block of holy days linked to the term Shabbath of G4521, that block of days linked to σαββατων, are described in their entirety as - σαββατισμός - sabbatismos ¹³ , which is the term derived from G4521 ¹³ .

If we walk in the New Testament we can see the verse in Acts 12: 2 ¹⁵ , in it we see that Paul quotes the Sabbath that we relate to the sanctification of the seventh day. If we try to read in Greek we have in Acts 12: 2 the term "σαββατα" ¹⁶ . So we have for the seventh day the use of the term sabbata equal to what we find in Leviticus related to ceremonials, "σαββατα σαββατων" ¹¹ , demonstrating that ceremonials and the seventh day can be included in the radical sabbat.

When we need to know what sin is we have to observe a set of rules, these are the ten commandments, Romans 7: 7 ¹⁴ , describes that only by looking at the terms of the ten commandments can we know what sin is. In the ten commandments we have the fourth commandment, when in reference to the sanctification of the seventh day we have the word H7673 ²³ and the word in the ten commandments is H7676 ²⁴ , The Sabbath term in Exodus, is the intensive term in Genesis. Hebrew radicals determine that the H7673 ²³ intensive is idealized as ritualistic.

In Genesis we have the importance of the seventh day as the sanctification of the ^25th . What is defined in the ten commandments ¹⁷ . We have H6942 ²⁷ concerning the sanctification of the seventh day. The term used defines that the seventh day becomes holy in creation, having the inherent attributes of the classification of saint. This involves not using secular practices. In Ezekiel 44:23 ²⁸ , we have the determination that the saint is different from the ordinary.

So since creation ²⁵ , the seventh day is reserved for sacred things. So everything that is determined to be sacred is released to be applied on this day.

The intensification term of H7673 ²³ defines that the seventh day is linked to a priestly ritualistic form. Thus the term that involves the characterizations of H7673 ²³ forms the group of ceremonial systems that involve the priestly system.

We therefore have sin known by the ten commandments ¹⁴ , so the moral concept is expressed in the ten commandments. But when a penalty is applied, this system involves the priest ²⁹ , that is, the moral command defines not to kill, or the priestly rule defines that if a person kills he should be killed ²⁹ . Priestly actions are described to organize a system. We can manage blocks that describe the moral and ceremonial factors.

• Moral Law inside the ark
  And I turned and went down from the mountain, and put the boards in the ark that I had made; and there they are, as the Lord commanded me. Deuteronomy 10: 5
• Moral Law Written by God
  And gave Moses (when he finished speaking to him on Mount Sinai) the two tablets of testimony, tablets of stone, written by the finger of God. (Exodus 31: 12-18)
• Ceremonial Law outside the ark
  And it came to pass, when Moses had finished writing in a book, all the words of this law,
  He gave orders to the Levites, who carried the ark of the Lord's covenant, saying,
  Take this book of the law, and put it aside from the ark of the covenant of the Lord your God, that he may be there as a witness against you.
• Ceremonial Law written by Moses
  And Moses wrote this law, and gave it to the priests, the sons of Levi, who carried the ark of the Lord's covenant, and to all the elders of Israel. Deuteronomy 31: 9

All systems connected with the priest and the shabbath of days are defined as sabatisms. Since the only concept of sanctification linked to the shabbath that was not linked to priests is the sanctification of the seventh day in Genesis ²¹ , ²⁵ . So we have the ten commandments as a descriptor of what sin is ¹⁴ , we have a moral norm about the seventh day as a saint ²⁵ . And to have priestly connections with the applicability of the Ten Commandments and people's organizations, as ceremonial rules ²⁹ .

So when we have the verse in Colossians ¹ , we have that the priestly effect, linked to the forms of organization and punishment are defined as a shadow of the priestly work of Christ ³⁰ . What therefore occurs is that the work of priestly punishment is now defined for Christ ³⁰ , in no way violating the moral norms of the ten commandments, which are descriptive of what sin is ¹⁴ . One cannot know what sin is without a description that informs what sin is ¹⁴ .

As we see that the priestly work passes to Christ ³⁰ , we must know what sin is in order not to commit sin ³¹ . Logically, with priestly action, one has forgiveness in the same way as in the shadow of priestly rites, the actual priestly action by Christ now occurs ³¹ . The issue involves that all ten commandments are descriptors of what sin is ¹⁴ . And all terrestrial priestly systems are canceled ³⁰ , ³¹ , ¹ . Thus the so-called sabbatisms decay. But what about the seventh-day sanctification it is before it became Sabbathism ²⁵ ? Now Hebrews ³² , ³³declares about it. He determines that the sanctification of the seventh day remains for God's people ³² , ³³ .

What makes the Bible still in its correct organization, since the ten commandments are described as nominative of what is sin ¹⁴ , since the classification of saint for the seventh day is of creation origin ²⁵ , and that something sanctified does not it can be treated as common ²⁸ , and that the earthly priestly system ceases to exist ¹ , Hebrews ³² , ³³ , builds what would be logical that the sanctification of the seventh day that was added to sabbathism, remains.

When we read the part of Colossians 2:17 ¹ , I fear the shadow factor, in the original term we have σκια ³⁴ , the term " skia " has to do with the projected shadow. For example, a tree has a shadow cast on the ground, this is the term shadow contained in the text. When you read " things to come " ¹ , the term is "μέλλω - mellō" ³⁴ , it is the idea of ​​what is expected to be, or something that will happen. For example, let's look at the firstfruits party. The feast of the first fruits is linked to the first fruits, and linked to the death of Christ. So both are in the past, but the term "μέλλω - mellō" ³⁴, refers to the future. Now what would something in the past be said in the future? Now the term shadow is linked to the priestly concept involved in the action, and this priestly action is for the future ³⁵ .

So when we read " What are shadows of future things " ¹ , how can a thing from the past be a thing of the future? Logically it cannot, what was for the future is the priestly action of Christ. It could no longer be the reference of the dead lamb, since Christ had already died. It could not be the first among the dead, as it had already occurred. Thus, only the priestly phase of Christ ³⁵ remained . So the one who judged was the priest, in this case as the reference is the High Priest ³⁵ , in reference to Christ, then we have to judge who is Christ ³⁵ .

Since these shadows are related to the priestly act of Christ, we have in Hebrews that a sabbathism remains for God's people. And the reference is the sanctification of the seventh day. Since such a day is before it was sabbatical, and it entered the sabbatical system, and it is the only one that remains among such sabbaticals. Logically, it ceases to be linked to earthly priestly customs and is linked to the obedience of the heavenly High Priest ³⁵ .

We must therefore enter into this sabbatical that was marked before. Some people mistakenly argue that this Sabbath is Jesus, but Jesus was never considered a ritualistic system (shabbath), when it comes to sabbatism, it is talking about something that comes from ritual systems. Nor was the rite of Jesus linked to a Sabbatism that remained. The only Sabbathism that fits the analysis that one of these existed is the seventh day of the week as a day of sanctification.

People who defend such an ideology could even have a basis if the Hebrews did not declare it as remaining sabbatical "απολειπεται σαββατισμος" ³³ . So that it was therefore such a sabbatical because of the term "απολειπεται" ³³ , which defines, that it comes from the group of sabbaticals that existed. And logically closing the biblical concept that the Ten Commandments are a single block within the ark. Since if you remove one of the terms from such a block inside the ark, you lose all sense of the nine and one annulled inside the ark, the logic is that the ten are forming a block, anything different regarding irrationality. Thus, every concept studied shows us that rationality leads to a logical understanding of the rational organization of the scriptures.
 

1. Version: English: João Ferreira de Almeida Revised and Updated
   Colossians 2:16 No one, therefore, judge you because of food and drink, or a feast day, or a new moon, or Saturdays,
   Colossians 2:17 because all of this has been a shadow the things that were to come; but the body is Christ's.  Colossians 2:16
   English Version:
   Colossians 2:16 Therefore, let no one judge you by eating, or drinking, or because of feast days, or new moon, or Saturdays,
   Colossians 2:17 which are shadows of things to come; but the body is Christ's. 
   Version: Portuguese: João Ferreira de Almeida Corrected and Revised, Faithful
   Colossians 2:16 Therefore, let no one judge you by eating, or drinking, or because of the feast days, or the new moon, or the Saturdays,
   Colossians 2:17 which are shadows of future things, but the body is Christ's . 
   Version: English: New International Version
   Colossians 2:16 Therefore, do not allow anyone to judge you by what you eat or drink, or in relation to any religious festival or the celebration of the new moons or the Sabbath days.
   Colossians 2:17 These things are shadows of what was to come; the reality, however, is found in Christ [14].
2. Col 2:16 not empowered to you: krineto in edible ^A and ^TSB this poached or partially holidays or ^A new moon ^TSB nouminias the Savas
3. Lev 23:32 The Sabbath of rest will be yours, and you will afflict your souls; from the evening of the ninth day of the month until the other afternoon, you will keep your Sabbath.
4. Lev 23:27 Now the tenth day of that seventh month will be the day of atonement; you will have a holy convocation, and you will afflict your souls; and you shall offer a burnt offering to the Lord.
5. Lev 23:32 σαββαταG4521 N-NPΝ σαββατωνG4521 N-GPN εσταιG1510 V-FMI-3S υμινG4771 P-DP καιG2532 CONJ ταπεινωσετεG5013 V-FAI-2P ταςG3588 T-APF ψυχας G5590 N-APF GREPFΑ-από GSM month G3303 N-GSM from G575 PREP evening G2073 N-GSF to G2193 PREP evening G2073 N-GSF Saturdays V-FAI-2P the G3588 T-APN Saturdays G4521 N-APN hours G4771 P-GP
6. Rom_3: 12 All have gone astray; together they became useless. There is no one who does good, there is not one.
7. Rom_5: 12 Therefore, as sin entered the world through one man, and death through sin, so death passed on to all men, because all sinned.
8. Lev 16:29 This will also be your perpetual statute: in the seventh month, on the tenth of the month, you will afflict your souls, and you will not do any work, neither the natural nor the foreigner who wanders among you;
9. Lev 16:31 It will be a solemn Sabbath for you, and you will afflict your souls; it is perpetual status.
10. Lev 16:31 σαββαταG4521 N-NPΝ σαββατωνG4521 N-GPN αναπαυσιςG372 N-NSF αυτηG3778 D-NSF εσταιG1510 V-FMI-3S υμινG4771 P-DP καιG2532 CONJ ταπεινωσετεG5013 V-FAI-2G ΓPγς νομιμονG3545 A-NSN αιωνιονG166 A-NSN
11. Lev 25: 5 Whoever grows out of your harvest, you will not harvest, and the grapes of your untreated vine will not be harvested; year of solemn rest will be for the land.
12. Lev 25: 5 καιG2532 CONJ ταG3588 T-APN automaticG844 A-APN ascendingG305 V-PAPAP of G3588 T-GSM fieldG68 N-GSM σουG4771 P-GS ουκG3364 ADV exitsV-FAI-2S and G2532 CONJ to G3588 TF ASG GSN sanctificationN-GSN σουG4771 P-GS ουκG3364 ADV εκτρυγήσειςV-FAI-2S ενιαυτοςG1763 N-NSM restG372 N-GSF isG1510 V-FMI-3S τηG3588 T-DSF γGG6565 N-DSF
13. G4520
    σαββατισμός
    sabbatismos
    sab-bat-is-mos'
    From a derivative of G4521; a “sabbatism”, that is, (figuratively) the repose of Christianity (as a type of heaven): - rest.
14. Rom_7: 7 What shall we say then? Is the law a sin? Not at all. However, I knew sin only through the law; because I would not know lust, if the law did not say: Thou shalt not covet.
15. Acts 17: 2 Now, according to his custom, Paul went to them; and for three Saturdays he discussed the Scriptures with them,
16. Act 17: 2 κατα δε το ειωθος τω παυλω εισελθεν προς αυτους και επι σαββατα τρια BAδιελεξατο TSδιελεγετο αυτοις από των γραφων
17. Exo 20: 8 Remember the Sabbath day, to keep it holy.
18. Exo:
19. Exo 20: 8 Remember H2142 the H853 day H3117 Shabbat H7676 sanctify H6942
20. Gen 2: 2 Now when God had completed the work he had done on the seventh day, he rested on that day from all the work he had done.
21. Gen 2: 2 καιG2532 CONJ συντελεσενG4931 V-AAI-3S οG3588 T-NSM θεοςG2316 N-NSM ενG1722 PREP τηG3588 T-DSF ημέραG2250 N-DSF τηG3588 T-DSF εκτηG1622 A-DSF αυG2020 TG APΝτου αG3739 R-APN acted on G4160 V-AAI-3S and G2532 CONJ ceased G2664 V-AAI-3S on G3588 T-DSF day G2250 N-DSF on G3588 T-DSF week G1442 A-DSF from G575 PREG all G3956 A-GP20 -GSM of G3739 R-GPN used G4160 V-AAI-3S
22. Gen 2: 2 And may H3615 God H430 on the seventh day H3117 H7637 his work H4399 which H834 did H6213 and sat H7673 on the seventh day H3117 H7637 from all H3605 his work H4399 which H834 did׃ H6213
23. H7673
    שׁבת
    shâbath
    shaw-bath'
    A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.
24. H7676
    שׁבּת
    shabbâth
    shab-bawth'
    Intensive from H7673; intermission, that is, (specifically) the Sabbath: - (+ every) sabbath.
25. Gen 2: 3 God blessed the seventh day, and sanctified him; because in him he rested from all his work that he had created and done.
26. Gen 2: 3 And he blessed H1288 God H430 the H853 day H3117 seventh H7637 and sanctified H6942 with him H853 that H3588 in him sat H7673 from all H3605 his craft H4399 which H834 created H1254 God H430 to do׃ H6213
27. H6942
    קדשׁ
    qâdash
    kaw-dash'
    A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.
28. Eze_44: 23 And my people will be taught to distinguish between the holy and the profane, and will make them discern between the impure and the pure.
29. Lev_24: 17 Whoever kills someone will certainly be killed;
30. Heb_4: 14 Therefore, having a great high priest, Jesus, the Son of God, who has penetrated the heavens, let us hold fast our confession.
31. 1Jn_2: 1 My little children, these things I write to you, that you may not sin; but if anyone sins, we have an Advocate for the Father, Jesus Christ, the just.
32. Heb_4: 9 So there is still a sabbath rest for the people of God.
33. Heb 4: 9 Therefore the Sabbath of the people of God is omitted
34. Col.
35. G3195
    μέλλω
    mellō
    mel'-lo
    A strengthened form of G3199 (through the idea of expectation); to intend, that is, be about to be, do, or suffer something (of persons or things, especially events; in the sense of purpose, duty, necessity, probability, possibility, or hesitation): - about, after that, be (almost), (that which is, things, + which was for) to come, intend, was to (be), mean, mind, be at the point, (be) ready, + return, shall (begin), (which, that) should (after, afterwards, hereafter) tarry, which was for, will, would, be yet.
36. Heb_4: 15 For we do not have a high priest who cannot sympathize with our weaknesses; but one who, like us, was tempted in everything, but without sin.