One way of looking at death is as a rest
(Deu 31:16) And the Lord said to Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and prostitute themselves, going after the strange gods of the land into which they are entering, and will leave me, and break my covenant, which I made with them.
In Deuteronomy we see the radical (שָׁכַ), which we see in the verse
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.
Here we also have the radical (שָׁכַ), to determine a concept for rest. The rest of Genesis 2: 2 is not directly the rest of Deuteronomy. But they are connected by a metaphorical link.
God finished his work, and so he rested. Not that he died, because God is immortal, but he saw that everything was good and rejoiced at what he had done, and sanctified and blessed the seventh day of the week.
Moses had finished his work or his mission and thus rested, (slept). Logically it was also resurrected, because we have:
Jud_1: 9 But when the archangel Michael, arguing with the Devil, disputed about the body of Moses, he did not dare to pronounce a curse judgment against him, but said: The Lord rebuke
Mat_17: 3 And behold, Moses and Elijah appeared to them, Talking to him.
So we have that Moses rested and was resurrected and talked with Christ.
In such a way we have the story of Lazarus.
Joh_11: 11 And having thus spoken, he added, Lazarus, our friend, sleeps, but I will awaken him from sleep.
Like Moses who died and the term put was to rest, Lazarus was also determined to be resting for the term to die.
John 11:13 But Jesus had spoken of his death; however, they understood that he was talking about sleep rest.
John 11:14 Then Jesus said to them clearly, Lazarus died;
So we have the bridge between dying and the rest of death, and not the rest of sleep.
The basis of the term radical (שָׁכַ) (Shab) is interval. It comes from the idea that for two gems (precious stones), that space between the two is the gap. So Jesus was analyzing the concept of death between the space between two periods. We can determine as an intermediate period, between two states of life.
In the divine concept, this intermediary space is not considered death in fact, as it is determined a period of later life. What does not happen with eternal death, this is not an intermediate period, and in this case it is defined as death and not as sleep or rest.
In Genesis God rested on the seventh day of the week, and sanctified and blessed him on the seventh day of the week. Then between two periods of work consisting of 6 days, the last day is referred to as a week between two periods with works, for a period with separation for sacred actions. Which is the term sanctify, the term sanctify involves dedicating or separating yourself to what is divine. So the gap is related to concepts not linked to secular works.
At the death of Jesus that occurred on Friday, the eve of the seventh day of the week. People could not prepare the body of Christ, (embalming). It must be understood that every holy day for Jews is a "Shabbath" involved in the range of non-holy days. The "Shabbath" related to the seventh day of the week, is related to God's "Shabbath" in creation. So we have for the Hebrew people several "Shabbath", but one of them is the "Shabbath" of creation. Which is before the "Shabbath" rituals that exist in ordinance laws.
Hebrews quotes God's Shabbath as follows.
Heb 4: 4 for in a certain place he said thus from the seventh day: And God rested, on the seventh day, from all his works;
Heb 4: 9 So there is still a sabbath rest for God's people.
So the concept is that in all Sabbathisms, there is one that remains, that is, there are several systems of ceremonial sabbath, the sabbath relative to before the ceremonial systems. The only Sabbath that does not appear in the ceremonial context is the one mentioned for rest, sanctification and blessing for the seventh day of the week.
Thus we have a rest, sanctification, and blessing for the seventh day of the week, the indexing of this day together with the ceremonial sabbaticals in the Mosaic period and the extraction of the ceremonial sabbaticals, remaining the rest of God concerning the creation mentioned in Genesis.
This sanctified day since Genesis is shown in the embalming feature after the seventh day of the week, plus the comparative of God's rest, with the characteristic of Christ's death.
It is said that Christ died on Friday around sunset, and rose again in the early morning of the first day. Thus Christ had completed his work on earth for the work of grace, and had his rest on the seventh day of the week, as a parallel between the rest of God and the rest of Christ. Notice that in both we have a rest, that is, an interval related to the sanctification of the seventh day of the week.
Thus we see that Christ remained at rest all the seventh day of the week. As the radical of the term Shabbath was seen, it is linked to rest, or sleep, involving an interval between two points. So between death and resurrection we have a Shabbath and a Shakab (rest and sleep), related to the interval of death.
Therefore, we have that the conceptual form is that in the death and resurrection of Christ the Sabbath is determined as a day of rest, or interval between two facts with that day being sanctified. What we see is that Christ elevates the concept of Sabbath rest
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