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.
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.
Novidades, e respostas das perguntas de nossos colaboradores
Visite o nosso canal youtube.com/buscadaverdade e se INSCREVA agora mesmo! Lá temos uma diversidade de temas interessantes sobre: Saúde, Receitas Saudáveis, Benefícios dos Alimentos, Benefícios das Vitaminas e Sais Minerais... Dê uma olhadinha, você vai gostar! E não se esqueça, dê o seu like e se INSCREVA! Clique abaixo e vá direto ao canal!
Saturday, Sabbath keeping, Sabbath sanctification, New Testament