Saturdays and sabbatical break

Código VBLM-E2009-I

VIEW:421 DATA:2020-03-20

    In Hebrew the term rest is (שׁבת) Shabbath, like this when we read the verse:

    Genesis 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.
      Genesis 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.

    We have that the term rested (שׁבת) Shabbath, this can have the characteristic of a verb, but it can also have the characteristic of a noun (שׁבת) Shabbath, for example in the text below:

    Leviticus 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.

    In this case (שׁבת) Shabbath, acquires the characteristic of a noun. A class of pillows that includes several types of (שׁבת) Shabbath. Such classes are the group of (שׁבת) Shabbath, ceremonial Saturdays. They absorb the (שׁבת) Shabbath, listed in Genesis 2: 2 and many other days classified by the substantiated (שׁבת) Shabbath. The Sabbath contained in Genesis is not the set of Saturdays that exist in ceremonials, but one of the ceremonial Saturdays is the Sabbath of the seventh day of creation.

    Thus, it is interesting to understand which Saturday does not participate in the set of ceremonial Saturdays. For by canceling the ceremonial Saturdays, the non-ceremonial Saturday will remain. Which is contained in Genesis 2: 2. Although described as a group on ceremonial Saturdays, it focuses on the original Sabbath, which has always been in ancient culture. The non-ceremonial Sabbath is linked to the creation of the week and the conservation of the week to older peoples such as the Sumerians and Semites.

    Exodus 20: 8 Remember the Sabbath day, to keep it holy.
    Exodus 20: 9 Six days you will work, and you will do all your work;
    Exodus 20:10 but the seventh day is the Sabbath of the Lord your God. On that day you will not do any work, neither you, nor your son, nor your daughter, nor your servant, nor your servant, nor your animal, nor the foreigner that is inside your doors.
    Exodus 20:11 For in six days the Lord made heaven and earth, the sea and all that is in them, and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.

    In addition to having the term (Remember) (זכר- zâkar) that refers to previous periods of remembrance, as the story relates about the sanctification of the seventh day. We also have the class (Sabbath of the Lord) (Saturday, to sanctify it) it joins the text (Lord blessed the Sabbath day, and sanctified it), so the term (Remember) is associating the origin of the sanctification of the seventh day. Thus, we have that the ceremonial Saturdays related to the sanctification of the seventh day, it is only the inclusion of a much older system that surpasses the Hebrew ceremonial system.

    So is sanctification of the seventh day an action of the ceremonial Sabbath? Yes and no. For the Jew, or Hebrew, who considers that the Messiah did not come, the sanctification of the seventh day is the class of ceremonial Saturdays. But if the Hebrew people did not exist, the sanctification of the seventh day is the obedience of the system determined by God since Eden. For Jesus said:

    Mar 2:27 And he went on: The Sabbath was made because of man, and not man because of the Sabbath.

    Note that the term is Saturday related to the sanctification of the seventh day, and not to the whole class of ceremonial Saturdays. The ceremonial Saturdays are in plural, "My Saturdays", in this case the Sabbath is related to creation, not being a distinguishing factor between Hebrews and Gentiles. For man in the verse is (άνθρωπος - anthrōpos), such a term is linked to humanity. And the ceremonial Saturdays were made for separation between Hebrews and Gentiles.

    We see the separation between the Genesis-related Sabbath and the ceremonial systems in the verse below.

    John 7:22 Moses commanded you to be circumcised (not that it belonged to Moses, but to his fathers), and on the Sabbath you circumcise a man.
    John 7:23 Now if a man receives circumcision on the Sabbath, so that the law of Moses may not be violated, how are you angry with me, because on the Sabbath I became a man entirely sane?

    We have the so-called law of Moses involving circumcision related to ceremonial and the Sabbath related to Genesis 2: 2. Both are treated by ceremonials, one related to Creation and the other related to the separation of a people. Now, the value of the separation pact was above the Sabbath related to Creation. Jesus showed that they considered the separation ceremonial to be more important than that of Creation and Jesus demonstrated that a man's healing is more important than the separation ceremonial, defining that the Creation-related Sabbath is linked to goodness and mercy.

    Mark 3: 4 Then he asked them, Is it lawful on the Sabbath to do good or to do evil? save life or kill? However, they were silent.
    
Luke 6: 9 Jesus said to them, "I ask you, is it lawful on the Sabbath to do good or to do evil?" save life, or take it away?
    Matthew 12:12 Now how much better is a man than a sheep! Therefore, it is lawful to do well on Saturdays.

    Thus, the Jews saw that the Creation-related Sabbath is bound to do good , so it was not a violation of the Sabbath to do good. So, the Sabbath related to Creation is greater than that related to separation ceremonies. We can see this in the text of Hebrews.

    Hebrews 4: 1 Therefore, having been left with the promise to enter his rest, let us fear that there will not be any of you who seem to have failed.
Hebrews 4: 2 For the good news was preached to us as well as to them; but the word of preaching did not profit them, because it was not united with faith in those who heard it.

    We see that Hebrews quotes something bigger than the separation ceremonies, and is quoting something above. It lists points of importance, among them the faith, and the good news (ευαγγελίζω -euaggelizō) and it relates everything that is in (your rest), all these things are placed above the separation ceremonies. And what would be (your rest)? The verse continues.

    Hebrews 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;

    Here we have God's rest, which occurred on the seventh day, and in this rest God included a function on the seventh day.

    Genesis 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.

    So we have: Blessed (בּרך - bârak) and Sanctified (קדשׁ - qâdash), so we have that the seventh day is blessed and sanctified. To what we see why people will not enter your rest.

    Hebrews 4: 5 and again, in this place: They will not enter my rest.
    Hebrews 4: 6 Therefore, since it remains for some to enter it, and that those to whom the good news was previously preached did not enter because of disobedience,

    Thus, we have the sanctification and blessing of the seventh day linked to Creation and the rest that forms duality, of sabbath joy and salvation. Both united with disobedience. What refers to the perdition is related to disobedience. Whatever it is. Raising the characteristic that the rest of God on the seventh day is above ceremonial forms to the people, because disobedience made them not to be in the rest of God.

    To which it states:

    Hebrews 4: 9 So there is still a Sabbath rest (σαββατισμός -sabbatismos) for God's people. What relates to the people of God (λαω του θεου), which is the general form of all men everywhere who are called children of God, and not just a people in separation. To these there is a rest that is related to creation, and the substantiation of such a sabbath rest (σαββατισμός -sabbatismos).

    The action of rest is God's action in sanctifying and blessing the seventh day, and the union of obedience to eternal principles and not just the rituals generated to the Hebrew people, makes union between the Genesis of Creation by blessing the seventh day and sanctifying with good new (ευαγγελίζω -euaggelizō), faith, obedience, and (σαββατισμός -sabbatismos).

    Then again after the death of Christ we live with the freedom of all to be God's people, observing the sanctification and blessing of the seventh day of Creation, not being disobedient, and having faith to enter into (σαββατισμός -sabbatismos).

    So, we have an advice:

    Hebrews 4:11 Now, in view of this, let us seek diligently to enter that rest, lest anyone fall into the same example of disobedience.

    If we enter the rest (σαββατισμός -sabbatismos), related to Genesis 2: 2, we prepare ourselves not to fall into disobedience because:

    Mark 2:27 And he went on: The Sabbath was made because of man, and not man because of the Sabbath.

    What was it made for man for? So that we learn not to fall into disobedience. This was done for Saturday. And what Saturday is this?

    It is not the ceremonial, it is the Sabbath in Genesis 2: 2 and Hebrews 4: 4. Saturdays defined as rest (σαββατισμός -sabbatismos). That it exists for God and not because there are Hebrews. Such exists for humanity (άνθρωπος - anthrōpos), and not for just one class of people. But for all the people of God (λαω του θεου) on Earth. If Abraham did not exist, the blessing and sanctification of the seventh day would exist, as it was practiced directly by God (Hebrews 4: 4), and let us seek to enter that rest, for obedience.

When we read the verse, Heb_4: 9 So there is still a sabbath rest for God's people. , the term sabbatical rest, is the term σαββατισμός
  sabbatismos that comes from the Hebrew term Saturday related to the ceremonial. For the term to refer to God's rest in the beginning. We must know that this rest was only assimilated by the commandment in ordinances, and not that it is an ordinance. Since it is before ordinances. So the single term, So there is still a sabbatical rest, it is just to show that the day contained in the ordinance, is not of the ordinance is before the ordinance. If we didn't have the connection with Sabbatisms, for the divine rest (καταπαύω -katapauō) of the seventh day, we would have that the ordinance was not over. But we have that what the Jews considered σαββατισμός, the rest of the seventh day by God, which was added, this remains. That is why the term (sabbatical rest), for σαββατισμός, defining that only this σαββατισμός (sabbatism) remains.

 




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Saturday, origin, law, obedience, origin