When we read "σαββατα σαββατων αναπαυσις αυτη εσται" 1 , Translating directly we have "Saturdays Saturdays are they rest", see that rest is "αναπαυσις", so there is something strange we have "σαββατα", "σ", "even". This is because the Portuguese language does not have the difference between "σαββατα", "σαββατων", in the first place every concept of sabbathism involves a priestly and ritualistic organization. So there are Saturdays that are not like weekly Saturdays.
What is the weekly Sabbath? Weekly Sabbath is the inclusion of the sanctification of the seventh day by God, in the ritual ritual organization. When the determination of the sanctification of the seventh day is passed to be organized in a priestly structure, it is called "σαββατων". Note that originally the sanctification of the seventh day is a characteristic that was independent of priests, so the seventh day was holy, and should receive the qualifications of sacred. But when it enters the mosaic system, it is indexed to priestly norms. When including priestly norms, the seventh day is defined as "σαββατων". The point is that there are ritualistic days that can be called variations of the radical "sabbath", so when hearing "shabt" in Greek terms, we have a priestly ritual linked to a Hebrew concept.1 , that means that the determined ritualistic days are ritualistic days of rest. So such ritualistic days are ritualistic days of rest. The priestly and ritual organization must be the same. So "σαββατα", "σαββατων" are the same.
So when you say "σαββατων αναπαυσις", the ritual to be used is being informed. In the Mosaic concept, the seventh holy day is defined in rules. Not that the seventh holy day is rules, the seventh day is only determined as holy, the rules "σαββατων αναπαυσις", come in the mosaic system. What we have is that the seventh holy day, is linked to the term "αναπαυσις", linked mainly to the form "κατεπαυσεν". So that the seventh holy day is bound to cease, or to stop what is done and to connect with the sacred. So that the priestly rite linked to "σαββατων αναπαυσις", does not exist previously.
When we now see Leviticus 23:32 22 we have "σαββατα σαββατων εσται" 21 , therefore we have almost the same thing "σαββατα σαββατων αναπαυσις αυτη εσται" 1 , with the exception of the word rest. Thus "σαββατα", is a reference of any day of sacred ritual, and "σαββατων", is all rituals with rest, not doing common works. So that the Day described in Lev. 23:32 and 16:31 is "σαββατων", and that all "σαββατων" is also "σαββατα". So when we define "σαββατων", it is every day of sacred ritual that involves rest from works.
Since the Exodus term is to remember that the seventh day is to sanctify 4 . So the primary feature of the seventh day is that it is holy 5 . The link of sanctification on the seventh day is in the matter of creation. Determining that by leaving God to be the creator, he leaves the seventh day of being holy. But the seventh day is "σαββατων αναπαυσις", with a ritualistic priestly system. When the priesthood ceases to exist, "σαββατων αναπαυσις" ceases to exist. So two questions must be answered, did the Moslem priestly system cease to exist? And the other question, did God stop being the creator? By answering these two questions, we can answer whether the ceremonial Sabbath ceased to exist. And if the sanctification of the seventh day is no more.
When we analyze the life of Jesus, we analyze that Jesus is the priest 6 . So Jesus followed the true form that is the sanctification of the seventh day. Like any concept of saint, he defines separate for holy works. Every holy work is one that is not common. Thus, the foundation prior to "σαββατων αναπαυσις" (saturday rest), is "ηγιασεν", sanctify 4 .
Many people try to link that Jesus did not sanctify the seventh day, for not obeying the idealistic and traditional systems. So Jesus said that they had invalidated scriptures 7 , 8 . In other words, the traditions of "σαββατων αναπαυσις" (Saturday rest), invalidated what was really the seventh holy day.
So to demonstrate such things Jesus sought the fundamental concept of the seventh holy day. When Jesus founded the true basis of the seventh holy day, the Jews had no answer for Jesus 9 . So the foundation of the seventh holy day is to do God's sacred works. Isaiah asserts that the seventh holy day is to disconnect from ordinary work 10 . Thus God made the sanctification of the seventh day as a mandatory day to disconnect from the very ways that man has, to connect with the ways of God. So Jesus said that the Sabbath was for man 11 . In order for man to connect to the seventh holy day, he has to stop his common duties and dedicate himself to the sacred. Now the sacred has work, since Jesus says that his father works 12. The issue is not work, the foundation of the seventh holy day, but that work is holy. And what is holy? What is not common. And what is common, Isaiah clearly defines "to stop going on your business on my holy day; if you call the Sabbath delightful, the holy day of the Lord, worthy of honor; if you honor him, not following your ways, nor occupying yourself in your companies, not even speaking idle words; " 10 , the prophets had a profound vision of the foundation of the seventh holy day.
If I enter the seventh holy day, thinking of doing no work to achieve eternal life, I automatically violated the seventh holy day. For I am doing something for my will. I want to be saved and my job is not to work to achieve eternal life or a prominent position in Heaven. Now that is " taking care of your companies " 10 . The sanctification of the seventh day involves you living the good. That is why it is lawful to do well on Saturdays 9 , as long as the good you do is not linked to gaining something in return 10 .
So the problem is not in working or not working, it is whether your work is holy, or is common. Why the seventh day is holy. Since you have to remember the seventh day to keep it holy 4 . So people who say they enter into the rest of God, which is sanctification, do not actually enter, as they seek something in return, so they do not enter rest for disobedience 13 . So man must enter into that rest, which is the sanctification of the seventh day, always so that he does not fall into the example of disobedience 14 .
But if the concept of disobedience is to live the saint, why can't the saint live any day? Pray for the term disobedience itself 14 . The seventh day was declared holy, to define it in a class that is not holy is to disobey. And acting on the seventh holy day " taking care of your companies " 10 , is also disobedience. I can see a doctor helping someone on the street, doing cardiac massage on the seventh holy day, is he disobeying God or is he obeying? If you don't look, you cant tell if he is taking care of your companies 10, but if he is doing this to gain something in return he is disobeying, but if he is doing this to gain something in Heaven he is also disobeying. He has to do the works as God does his own, without receiving anything in return 15 , 14 .
When we define that the seventh holy day has a fixed day and a norm, we have that it can be seen as a sabbatical. And it is said that sabbaticals remain for God's people 16 . And it tells us to enter this sabbatical 14 . We must understand that this sabbathism is not linked to death, because if verse 14 were so , it would be saying to seek to die. But speaking of the seventh holy day, by the term "remains" 16 , απολειπεται, this term is related to the idea that on one block of Saturdays one of them was left. So he is saying that of all sabbaticals, or all Saturdays, he is "σαββατων αναπαυσις" ceremonial of rest, "σαββατων" ceremonial, there remains a sabbatical. Which is the reference of the seventh holy day 18.
But the prophet's view is broader, he generates in verse 4 an idea embedded in the text. Except 14 , which defines the entry now. He observes a constant entrance. Not the holy day but the holy days. In this land we often need to work, to get something for us, these things are common, it is not a sin to do common things on the days reserved for such. But people can use these days to be sacred, and that is not a sin as long as they do not disobey God's stipulated orders. How to define the seventh holy day. But in Heaven one can do like God and be holy every day. Even so, there will be special days for man 11 . All heavenly beings will come together on holy days 19. And they worked on holy works, wanting nothing in return for that. Jesus is the typical character, who had the seventh day as a saint, but not only him but possibly every day. So that all of Jesus' work was devoid of anything in return. In this way both Christ and his father worked on what is holy, and followed the foundation of the seventh holy day 12 .
Anyone who looked at Jesus on the seventh holy day and looked at him on any other day would look the same. Thus, Jesus did not sin 20 . Jesus followed as much determined by God as holy day 5 , as sanctification was linked in the term heavenly. The foundation of the sanctification of the seventh day is linked to something much greater, which refers to the creation of God an eternal habit.
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Sabbath, Sabbath Keeping, Sabbath Keeping, New Testament