Many people like to use texts Adventist church and Ellen White's texts to define the term sabatismos contained in Hebrews 9: 4 1is not reference the sanctification of the seventh day of the week. The question is not bound to the term sabbathism, but the term rest, or rest. In Greek we have "σαββατισμος" 2 , but Ellen's texts refer to another text that involves Hebrews 4: 8 3 . Here the Greek term "κατεπαυσεν" 4 , now we have therefore two verses with "σαββατισμος" 2 , the other with "κατεπαυσεν" 4 ,.
The question is what do the two mean by using different terms? We must understand that depending on the meaning we have Hebrews 4: 3 defines " is that we enter the rest " 5 , here we have the term " we enter " 5 , as "εισερχομεθαG1525 V-PNI-1P" 6 , a verb of the present passive or active indicative of the first person plural. And we have "πιστευσαντεςG4100 V-AAP-NPM" 6 , " we have believed " 5 , second aorist verb in the infinite masculine plural infinitive voice. What defines that the term involves the substantive "we enter" 5 , is present and not future.
But we also have the text of Hebrews 4: 5, 7 which uses the term " come into my rest " 7 , now we have the present 5 , and the future 5.7 , in the text. In other words, we have a duality of periods for rest. In this way we have two rests determined one for the future and one for the present.
That way if talking about the future is correct, and if determining the rest for the present is also correct, the question would involve what rest I decide to choose to speak. In the case the Adventist Church preaches the advent it would be normal to talk about the future rest, then we can take several texts from EGW 8,9 with reference to the future rest, and we can observe EGW 10 , with reference to present rest. In this EGW quotes the rest working in God's work, which can make the parallel with Isaiah 58:13 and 14 11 ,. In another text from EGW 12 , she quotes " will not find spiritual rest in this life nor in the life to eat (will not find spiritual rest in this life nor in the future life) "12 , we again have the two future and present positions. We have the parallel of the verse John 5: 16,17 13 , which must be in agreement with Isaiah 58:13 and 14, 11 for Jesus could not break the law, and said, " My Father works until now, and I also work " 13 , because of this the text of EGW 12 , is correct with verses 11,13 , when it says" Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. (Those who are willing to give the faithful Lord, sincere service, love will not find spiritual rest in this life or in the hereafter.) " 12, That is the work of Jesus on the seventh day is " give the faithful Lord, sincere service, love " 12 , which balances all that Jesus works on Saturday and his father worked in " sincere service, love " 12 .
This therefore is the rest sabbatismos contained in Hebrews 9: 4 which refers the correct sanctification of the seventh day, and given in Isaiah 58:13 and 14 11. The texts of EGW determine the practical factor of the application of the defined rest that in the original one is "σαββατισμος". Nowhere has EGW violated the meaning of the term, but it is plausible that it has not received all the light on the text since it is not the Greek theologian. In other words, the prophecy for John defines what John knew, the prophecy for Paul defines what Paul knew. Paul knew the theoretical and historical foundations of the Bible, John did not know. Thus God acts in the prophets in order to use the knowledge of the prophets, John and Paul speak of the future, but Paul clarifies theology, and John exposes what God sends him, not knowing correctly the meaning but declaring love. Paul's union with John clarifies biblical knowledge. So it is with EGW's texts that she defines factors of what she knows and what God sends her,sabattismos " 2 , not the Sabbath, but defines what is done on the Sabbath as a reference to the text 1 .
We conclude therefore that anyone who seeks to use EGW's texts to deny that Hebrews 4: 9 quotes the seventh-day sanctified is only using partialism and tendency to define something against what EGW defends as favorable, ie anyone who uses a text out of its foundation, to deny something that the writer defends by saying that such a text is contrary to a preached doctrine, such is being hypocritical. EGW explains the Sabbath keeping in several texts, a person who wants to deny the Sabbath will say that the EGW texts for Hebrews 4: 9 is not a Sabbath reference, (which is a lie), but such a person wishes to deny the Sabbath. Saturday and not just define that EGW is not speaking of the Sabbath in Hebrews 4: 9, so this individual considers the EGW texts concerning his will as correct, and all others who speak of the Sabbath as wrong, that is, such an individual is hypocritical, for he wears different weights for his pleasure. In other words, such a person defends the truth of EGW when he does not believe it14 , only in the text that suits you.
Thus it is recommended to read the " broom man's parable ," so one can get the idea that EGW possibly does not have the knowledge of a Greek term as unique as "σαββατισμος", in fact define that the term involves the concept linked to sacred ritual and seventh day is in fact for connoisseurs of the historical of the Greek term. A simple knower of theology would understand the historical limitations to knowledge. That is, God could reveal the cure of leprosy by scientific means, but science must be developed by man, and God sends wisdom. This is the foundation of differential theology between Elijah, a farmer, of Daniel a sage (professor). God's action between them is different because it is linked to the lived factors of each one of them.
sabbath, Hebrews 4: 9, sabatismos, rest, God never tires, shabbath, nuach, Joshua, Ellen White, original sabbath
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