hebrew roots strain of scripture

[so loved]

I have an artical here by the hebrew roots people that discribe the verse in Acts 20:7 "and upon the first day of the week, when the disciples came to break bread,...." , that it means something entirely different ! They say it means ;"on one of the sabbaths when they came together to break bread,..." Quite a difference !!heres the deal , They say that Mia in greek means one , not first ,and day is added ,also week in greek is sabbaton, which means sabbath .The scripture in greek is (Mia ton sabbaton) or (first of the week). I believe they are just straining it to get there (own) interpretation here , but if any one has anything to help me share with them ,as I have favor with them, I would like to see it. Also its amazing ,that these are the exact same greek words that discribe Mary coming to see the place were Jesus was buried !Thats in Matthew 28:1 and John 20:1 ! If they were right then it would put Mary coming to the burial place of Jesus "On one of the Sabbaths" !Not very accurate time line !!! This can not be ! Thanks

[Vic]

Hi,

This is a real issue because if you deny the 'first day' of the week meaning also when Christ rose, it changes a lot of doctrine and beliefs. And allows for the seemingly endless errors and heresies and made up doctrines so prevalent within HR leadership teachings.

I found this most interesting online article written by someone who was refuting Armstrong's same take on the issue. Keeping in mind that HR/British Israel/ Two House/ Lost Tribes are all variations of the same beliefs.

Robin Brace wrote this:

Quote:... in considering the subject of 'rest' (Hebrews 3:11-4:11), suddenly, in verse 9, switches from the use of the Greek word 'katapausen' (rest) to the use of 'sabbatismos.' Armstrong claimed that 'sabbatismos' was a reference to the weekly sabbath day and, therefore, Christians should still be keeping the sabbath day. However, neither Armstrong nor the writers he used were really conversant with New Testament Greek. Truthfully, this assertion is just plain wrong!
In fact, the Greek word which refers to the sabbath is 'sabbaton' (word 4521 in Strongs). 'Sabbatismos' however is not a grammatical variation. The closest meaning is a 'sabbatism,' 'a rest,' or - in ultimate meaning - 'the repose of Christianity.'
Why does the writer of Hebrews suddenly switch to this word? Simply because while earlier writing of the 'rest' which Christians must enter into through Christ, with earlier references already made to both the sabbath and the promised land as types of this true rest (verses 4,8,10) now the writer becomes more specific with a play on the word 'sabbath.' He uses the concept of a 'sabbatism.' He is stating that an eternal 'sabbatism' awaits Christians in Heaven and in the Eternal State.

Interestingly, the expression, 'the seventh day' (Gk: 'hemeron hebdomen') already occurs in this section (4:4), here is a reference to the literal seventh day and if the writer of Hebrews is suggesting that all must continue to assemble for worship on that specific day it seems highly likely that he would have made this clear by using this same expression again. But, on the contrary, the writer spiritualizes the meaning of the sabbath, introducing the concept of an eternal 'sabbatism.' We find our true rest in Christ alone (Matthew 11:28-30). So Hebrews 4:9, far from being a plea for Christians to assemble on the seventh day, goes beyond any such approach and refers to the final Eternal State of rest in Christ which all Christians should aspire to.
Robin A. Brace. 1994.

This person also stated in their main article "Why Worship on Sunday":

Quote:Why do Christians assemble for worship on a Sunday when the Old Testament clearly endorses observation of the seventh day (Saturday)?

Many modern Christians have almost touch with the theology of their predecessors and therefore can easily fall prey to various seventh day theologies and lines of attack. They are sometimes susceptible when they are accused of ignoring the clear command of several Old Testament statements including the Fourth commandment,

"Remember the Sabbath day to keep it holy…" (Exodus 20:8). This command originally referred, of course, to the day we now call Saturday, whereas a majority of Christians now assemble on a Sunday. ...These groups are often characterised by an astonishingly selective approach to early Christian history in which they dilligently search for "historical evidence" which suits their approach, whilst being quite prepared to ignore other evidence which does not fit in with their schema. They then proceed to marry this flawed historical approach to various fanciful and mystical theories ...

the approach is usually authoritative and dogmatic with an air of moral indignation which tends to mask the fact that there is a singular lack of evidence to back up their theories - No, one can go further: They impose their theories upon the evidence rather than allowing the evidence to speak for itself.

The fourth century Roman Emperor Constantine usually plays a major role within their idiosyncratic approach. He is seen as the Arch-villain who imposed Sunday worship upon the Empire and persecuted Sabbath-keepers and his fourth century Edict which upheld Sunday as a day of rest is gleefully pointed out as evidence of this; In fact, typical seventh day claims about Constantine amount to a gross distortion of history which are now widely believed by seventh day people simply because they have been repeated so many times (mostly by people who have never opened a single authoritative book on 4th century history). But this reveals their highly selective approach to history, for they never go back even further - to the second century - in order to consult the writings of Justin Martyr. He wrote,

"Sunday is the day upon which we all hold our communion and assembly" (Justin Martyr, First Christian Apology)

Justin's testimony is important, for their exists a direct link from him, through Polycarp, right back to the Apostle John. During his life, Polycarp was personally acquainted with, first of all, John - then later with Justin Martyr, with no evidence of doctrinal dispute existing between them. Other very early documents such as the non-canonical Epistle of Barnabbas and the Didache appear to show that Christians were very soon assembling on Sundays. The Epistle of Ignatius which can be dated to about A.D. 107 gives the reason why The Lord's Day was now seen as having more importance than the sabbath:
'Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish Law, we acknowledge that we have not received grace....If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and By His death.' Of several other early church documents which can be fruitfully consulted on this topic, 'Apostolic Constitutions: Church life in the 2nd Century' says this:
'On the day of the resurrection of the Lord--that is, the Lord's Day--assemble yourself together without fail, giving thanks to God and praising Him for those mercies God has bestowed upon you through Christ.'

In fact, the evidence of gathering for worship on a Sunday is present within the New Testament itself (Acts 20:7 1 Cor 16:1-2 and Revelation 1:10, for instance).

But why, then, the change from Saturday to Sunday as preferred days of worship?

First of all it should always be borne in mind that the original Sabbath was given in a national scenario to a people who had no access to God's Holy Spirit nor explicit promise of salvation at that time. In effect, God was saying to them, 'One day in every seven I want you all to sit down, do no work and contemplate on the beauty and wonder of Creation, and the things of God for the entire day.' In fact, circumcision and the Sabbath became the two identifiers of God's Old Covenant people. The Sabbath (Saturday) identifies those who, in turn, identify themselves with the Old Covenant and wish to claim it's promises. The New Covenant, however, which commenced with the Sacrifice and Resurrection of Jesus Christ, marked a distinct change in approach (see Matthew 26:27-28; Luke 22:20; 1 Corinthians 11:23-26; 2 Corinthians 3:6; Hebrews 8:7-13; Hebrews 10:16-18). Jesus is now our Lord and Master (Hebrews 1:1-2). Christians are no longer subject to legalistic law codes but, rather, the Spirit of Christ is to lead those who have been spiritually regenerated (born again). The Sermon on the Mount (Matthew 5-7) clearly reveals this insufficiency of Old Covenant law as a guide for the disciples of Christ. Christians are not required to 'sit down and think of God' one day in seven in the old, legalistic sense because, as Spirit-led believers, we should enjoy regular communion with Him through the Spirit! (2 Corinthians 3:6).

Interestingly, the Sabbath command is never repeated in the New Testament, not even once. Furthermore, Jesus is often critical of the Jewish authorities who took a 'picky' and literalistic approach to Sabbath day observance. Jesus was quite prepared to heal the sick on this day, something which the Pharisees strongly objected to such was their legalistic approach to the sabbath. The New Testament teaches that the Sabbath is fulfilled in Christ (Matthew 11: 28-30). The book of Hebrews specifically shows how not only the weekly Sabbath, but the 'Promised Land' itself are vague foreshadowings of the Eternal Rest which Christians are to enjoy in the New Heavens and New Earth of the future. The faithful finally inherit this - but only in and through Christ. (Carefully study Hebrews 4).

But it is important to understand that Christians now understood themselves to be part of a New Creation, in comparison to the earth's original creation ( 2 Corinthians 5 : 16-19). This exciting New Testament teaching is often strangely lacking from modern preaching. God created the world on the First Day but an estrangement occurred, of course, when Adam and Eve fell into sin. In due course, however, God sent Jesus - the Second Adam - and, as Paul says, Christians are really part of God's New Creation. In Genesis 1, on the First Day of creation week, God separated the light from the darkness. In his Gospel, John uses that concept, going back to creation (in his first chapter) and saying, "The true light which illuminates all men was coming into the world" (John 1:9).
This, of course, clearly refers to Christ and lends itself to the conception that those who accept Christ become part of a new First Day - this is why a few started referring to Sunday as 'the eighth day' - the idea is that it is a new First Day of Creation; furthermore, Christ rose from the dead on the First Day of the week
...if the Bible wanted to tell us that He actually rose on the Sabbath why did it not clearly do so? What the text certainly appears to say is that he rose, or was 'arisen' on the First Day of the week!) Pentecost too occurred upon the first Day of the week (Pentecost, with new meaning, is the continuation of the old 'Feast of Weeks' and it is interesting that the Jews were commanded to observe very precise regulations in order to ensure that this day always fell on the First Day of the week - Sunday. Leviticus 23: 15-16)...

Moreover, if we return to Christ's Resurrection day, we can find several other points worthy of note;

First of all it is surely interesting that Christ entered his own rest from His earthly labours on a Sunday - not a Sabbath.

Secondly, we find in the account what can justly be referred to as the first Sunday evening worship service! (John 20: 19-22). And as if to underline the desirability of seeking after the Lord on this day, the disciples can again be found assembling on this day one week later (John 20:26). (The Old King James says here; "after eight days…" and this is true to the original Greek, but misleading since it appears that the inclusive method of counting is being used here; One Sunday to another being eight days. Almost every modern translation says here, "One week later") Again, Jesus appears as if to bless this assembly. Quite obviously, Jesus did not appear in order to rebuke His disciples for "keeping" the wrong day!!

While Paul can certainly be found going into synagogues on the Sabbath in order to maintain his practise of approaching Jews first upon entering any town for the first time, he - quite obviously - chose to preach on a Sunday - see Acts 20:7. Sunday rejecting groups either ignore such New Testament verses or produce some woefully inadequate explanations for them.

Some though will still say, 'Yes, but the Bible clearly upholds the seventh day throughout the Old Testament, can those verses simply be ignored?' The answer is, absolutely not - but we have to understand that the Old Testament should now only be considered in the greater light of the New Testament since therein lies the greater revelation! Revelation is progressive. But, sadly, this is precisely where many go astray! They attempt an Ebionite approach of trying to "keep" and live within the two major Bible Covenants - but it simply cannot be done, and this shows a lamentable understanding of the doctrine of Grace. The Old Testament is eternally valid for teaching, we don't attempt to get rid of it like the heretic Marcion (some Adventists have claimed that Luther tried to get rid of it, which he did not). But it represents a Covenant which - for those in Christ - is now obsolete, as it plainly says in Hebrews 8: 13:

"In that He says, ' a new covenant,' he has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away."

The 70AD destruction of Jerusalem did indeed cause it to finally 'vanish away'!

....The truth is, Holy Spirit - led Christianity is not about keeping days! - we can be sure about this (if we otherwise doubted) from comments which the Apostle Paul makes. In fact, he seems to give the impression that believers who are too concerned about keeping days are immature,

"Let no one pass judgement on you in questions of food and drink or with regard to a new moon or Sabbath, these things are only a shadow of what is to come. But the real substance belongs to Christ." (Colossians 2: 16-17)

In Galatians 4, Paul takes a legalistic element at Galatia to task about their immature desire to keep, "…days, and months, and times, and years" He tells them, "I am afraid of you, lest I have bestowed upon you labour in vain" (verse 11)

He goes on to give his famous allegory about Hagar and Sarah. Hagar, says Paul, typified the Old Covenant while Sarah typified the New. He concludes the chapter by saying,

"What says the scripture? Cast out the bondwoman and her son : for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free" (verses 30-31)

This really should be crystal clear to all. We are no longer to be legalistic about these things! These two verses also clearly show us the error of trying to live within two covenants.

Will we accept the straightforward teaching that the Old Covenant (or, the 'bondwoman') has to be cast out in order for us to serve Christ?

So we find within the New Testament no specific command to assemble for worship on any particular day nor should we expect to find such an instruction since there is a certain freedom in Christ, His blood having released us from Old Covenant penalties/prohibitions. Nevertheless, we do find a strong precedent for assembling for worship on what soon became known as 'The Lord's Day' - Sunday : the day of the resurrection, the day of the disciples meeting and seeking after Christ - with the risen Christ's revealing of Himself to them, the day of Pentecost, the day on which Paul can be found preaching to other Christians (rather than to Jews), the day on which Paul requested the Corinthians to make a collection for Christians affected by the famine in Judea (1 Corinthians 16: 1-3), the day on which John wrote that he found himself, 'In the Spirit' (Rev 1:10) and the day of which Justin Martyr wrote, 'We all hold our communion and assembly'. ... http://www.ukapologetics.net/sundayworship.htm

One can find quotes from such as the Didache, [90AD], Epistle of Barnabas [100AD], Pliny, Epistle of the Apostles, Justin, Justin Martyr, etc----All of which these same HR leaders source btw, but ignore the quotes pertaining to this issue. Sunday is not a replacement for the Sabbath, which some then call the Sunday Sabbath. It is a New day, entirely different because of the New Covenant---not renewed covenant as those same people straining and struggling to understand what they do not, will also postulate.

2 Peter 3:13-18 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16. As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

[so loved]

(03-08-2012 01:28 PM)Vic Wrote:  Hi,

This is a real issue because if you deny the 'first day' of the week meaning also when Christ rose, it changes a lot of doctrine and beliefs. And allows for the seemingly endless errors and heresies and made up doctrines so prevalent within HR leadership teachings.

I found this most interesting online article written by someone who was refuting Armstrong's same take on the issue. Keeping in mind that HR/British Israel/ Two House/ Lost Tribes are all variations of the same beliefs.

Robin Brace wrote this:

Quote:... in considering the subject of 'rest' (Hebrews 3:11-4:11), suddenly, in verse 9, switches from the use of the Greek word 'katapausen' (rest) to the use of 'sabbatismos.' Armstrong claimed that 'sabbatismos' was a reference to the weekly sabbath day and, therefore, Christians should still be keeping the sabbath day. However, neither Armstrong nor the writers he used were really conversant with New Testament Greek. Truthfully, this assertion is just plain wrong!
In fact, the Greek word which refers to the sabbath is 'sabbaton' (word 4521 in Strongs). 'Sabbatismos' however is not a grammatical variation. The closest meaning is a 'sabbatism,' 'a rest,' or - in ultimate meaning - 'the repose of Christianity.'
Why does the writer of Hebrews suddenly switch to this word? Simply because while earlier writing of the 'rest' which Christians must enter into through Christ, with earlier references already made to both the sabbath and the promised land as types of this true rest (verses 4,8,10) now the writer becomes more specific with a play on the word 'sabbath.' He uses the concept of a 'sabbatism.' He is stating that an eternal 'sabbatism' awaits Christians in Heaven and in the Eternal State.

Interestingly, the expression, 'the seventh day' (Gk: 'hemeron hebdomen') already occurs in this section (4:4), here is a reference to the literal seventh day and if the writer of Hebrews is suggesting that all must continue to assemble for worship on that specific day it seems highly likely that he would have made this clear by using this same expression again. But, on the contrary, the writer spiritualizes the meaning of the sabbath, introducing the concept of an eternal 'sabbatism.' We find our true rest in Christ alone (Matthew 11:28-30). So Hebrews 4:9, far from being a plea for Christians to assemble on the seventh day, goes beyond any such approach and refers to the final Eternal State of rest in Christ which all Christians should aspire to.
Robin A. Brace. 1994.

This person also stated in their main article "Why Worship on Sunday":

Quote:Why do Christians assemble for worship on a Sunday when the Old Testament clearly endorses observation of the seventh day (Saturday)?

Many modern Christians have almost touch with the theology of their predecessors and therefore can easily fall prey to various seventh day theologies and lines of attack. They are sometimes susceptible when they are accused of ignoring the clear command of several Old Testament statements including the Fourth commandment,

"Remember the Sabbath day to keep it holy…" (Exodus 20:8). This command originally referred, of course, to the day we now call Saturday, whereas a majority of Christians now assemble on a Sunday. ...These groups are often characterised by an astonishingly selective approach to early Christian history in which they dilligently search for "historical evidence" which suits their approach, whilst being quite prepared to ignore other evidence which does not fit in with their schema. They then proceed to marry this flawed historical approach to various fanciful and mystical theories ...

the approach is usually authoritative and dogmatic with an air of moral indignation which tends to mask the fact that there is a singular lack of evidence to back up their theories - No, one can go further: They impose their theories upon the evidence rather than allowing the evidence to speak for itself.

The fourth century Roman Emperor Constantine usually plays a major role within their idiosyncratic approach. He is seen as the Arch-villain who imposed Sunday worship upon the Empire and persecuted Sabbath-keepers and his fourth century Edict which upheld Sunday as a day of rest is gleefully pointed out as evidence of this; In fact, typical seventh day claims about Constantine amount to a gross distortion of history which are now widely believed by seventh day people simply because they have been repeated so many times (mostly by people who have never opened a single authoritative book on 4th century history). But this reveals their highly selective approach to history, for they never go back even further - to the second century - in order to consult the writings of Justin Martyr. He wrote,

"Sunday is the day upon which we all hold our communion and assembly" (Justin Martyr, First Christian Apology)

Justin's testimony is important, for their exists a direct link from him, through Polycarp, right back to the Apostle John. During his life, Polycarp was personally acquainted with, first of all, John - then later with Justin Martyr, with no evidence of doctrinal dispute existing between them. Other very early documents such as the non-canonical Epistle of Barnabbas and the Didache appear to show that Christians were very soon assembling on Sundays. The Epistle of Ignatius which can be dated to about A.D. 107 gives the reason why The Lord's Day was now seen as having more importance than the sabbath:
'Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish Law, we acknowledge that we have not received grace....If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and By His death.' Of several other early church documents which can be fruitfully consulted on this topic, 'Apostolic Constitutions: Church life in the 2nd Century' says this:
'On the day of the resurrection of the Lord--that is, the Lord's Day--assemble yourself together without fail, giving thanks to God and praising Him for those mercies God has bestowed upon you through Christ.'

In fact, the evidence of gathering for worship on a Sunday is present within the New Testament itself (Acts 20:7 1 Cor 16:1-2 and Revelation 1:10, for instance).

But why, then, the change from Saturday to Sunday as preferred days of worship?

First of all it should always be borne in mind that the original Sabbath was given in a national scenario to a people who had no access to God's Holy Spirit nor explicit promise of salvation at that time. In effect, God was saying to them, 'One day in every seven I want you all to sit down, do no work and contemplate on the beauty and wonder of Creation, and the things of God for the entire day.' In fact, circumcision and the Sabbath became the two identifiers of God's Old Covenant people. The Sabbath (Saturday) identifies those who, in turn, identify themselves with the Old Covenant and wish to claim it's promises. The New Covenant, however, which commenced with the Sacrifice and Resurrection of Jesus Christ, marked a distinct change in approach (see Matthew 26:27-28; Luke 22:20; 1 Corinthians 11:23-26; 2 Corinthians 3:6; Hebrews 8:7-13; Hebrews 10:16-18). Jesus is now our Lord and Master (Hebrews 1:1-2). Christians are no longer subject to legalistic law codes but, rather, the Spirit of Christ is to lead those who have been spiritually regenerated (born again). The Sermon on the Mount (Matthew 5-7) clearly reveals this insufficiency of Old Covenant law as a guide for the disciples of Christ. Christians are not required to 'sit down and think of God' one day in seven in the old, legalistic sense because, as Spirit-led believers, we should enjoy regular communion with Him through the Spirit! (2 Corinthians 3:6).

Interestingly, the Sabbath command is never repeated in the New Testament, not even once. Furthermore, Jesus is often critical of the Jewish authorities who took a 'picky' and literalistic approach to Sabbath day observance. Jesus was quite prepared to heal the sick on this day, something which the Pharisees strongly objected to such was their legalistic approach to the sabbath. The New Testament teaches that the Sabbath is fulfilled in Christ (Matthew 11: 28-30). The book of Hebrews specifically shows how not only the weekly Sabbath, but the 'Promised Land' itself are vague foreshadowings of the Eternal Rest which Christians are to enjoy in the New Heavens and New Earth of the future. The faithful finally inherit this - but only in and through Christ. (Carefully study Hebrews 4).

But it is important to understand that Christians now understood themselves to be part of a New Creation, in comparison to the earth's original creation ( 2 Corinthians 5 : 16-19). This exciting New Testament teaching is often strangely lacking from modern preaching. God created the world on the First Day but an estrangement occurred, of course, when Adam and Eve fell into sin. In due course, however, God sent Jesus - the Second Adam - and, as Paul says, Christians are really part of God's New Creation. In Genesis 1, on the First Day of creation week, God separated the light from the darkness. In his Gospel, John uses that concept, going back to creation (in his first chapter) and saying, "The true light which illuminates all men was coming into the world" (John 1:9).
This, of course, clearly refers to Christ and lends itself to the conception that those who accept Christ become part of a new First Day - this is why a few started referring to Sunday as 'the eighth day' - the idea is that it is a new First Day of Creation; furthermore, Christ rose from the dead on the First Day of the week
...if the Bible wanted to tell us that He actually rose on the Sabbath why did it not clearly do so? What the text certainly appears to say is that he rose, or was 'arisen' on the First Day of the week!) Pentecost too occurred upon the first Day of the week (Pentecost, with new meaning, is the continuation of the old 'Feast of Weeks' and it is interesting that the Jews were commanded to observe very precise regulations in order to ensure that this day always fell on the First Day of the week - Sunday. Leviticus 23: 15-16)...

Moreover, if we return to Christ's Resurrection day, we can find several other points worthy of note;

First of all it is surely interesting that Christ entered his own rest from His earthly labours on a Sunday - not a Sabbath.

Secondly, we find in the account what can justly be referred to as the first Sunday evening worship service! (John 20: 19-22). And as if to underline the desirability of seeking after the Lord on this day, the disciples can again be found assembling on this day one week later (John 20:26). (The Old King James says here; "after eight days…" and this is true to the original Greek, but misleading since it appears that the inclusive method of counting is being used here; One Sunday to another being eight days. Almost every modern translation says here, "One week later") Again, Jesus appears as if to bless this assembly. Quite obviously, Jesus did not appear in order to rebuke His disciples for "keeping" the wrong day!!

While Paul can certainly be found going into synagogues on the Sabbath in order to maintain his practise of approaching Jews first upon entering any town for the first time, he - quite obviously - chose to preach on a Sunday - see Acts 20:7. Sunday rejecting groups either ignore such New Testament verses or produce some woefully inadequate explanations for them.

Some though will still say, 'Yes, but the Bible clearly upholds the seventh day throughout the Old Testament, can those verses simply be ignored?' The answer is, absolutely not - but we have to understand that the Old Testament should now only be considered in the greater light of the New Testament since therein lies the greater revelation! Revelation is progressive. But, sadly, this is precisely where many go astray! They attempt an Ebionite approach of trying to "keep" and live within the two major Bible Covenants - but it simply cannot be done, and this shows a lamentable understanding of the doctrine of Grace. The Old Testament is eternally valid for teaching, we don't attempt to get rid of it like the heretic Marcion (some Adventists have claimed that Luther tried to get rid of it, which he did not). But it represents a Covenant which - for those in Christ - is now obsolete, as it plainly says in Hebrews 8: 13:

"In that He says, ' a new covenant,' he has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away."

The 70AD destruction of Jerusalem did indeed cause it to finally 'vanish away'!

....The truth is, Holy Spirit - led Christianity is not about keeping days! - we can be sure about this (if we otherwise doubted) from comments which the Apostle Paul makes. In fact, he seems to give the impression that believers who are too concerned about keeping days are immature,

"Let no one pass judgement on you in questions of food and drink or with regard to a new moon or Sabbath, these things are only a shadow of what is to come. But the real substance belongs to Christ." (Colossians 2: 16-17)

In Galatians 4, Paul takes a legalistic element at Galatia to task about their immature desire to keep, "…days, and months, and times, and years" He tells them, "I am afraid of you, lest I have bestowed upon you labour in vain" (verse 11)

He goes on to give his famous allegory about Hagar and Sarah. Hagar, says Paul, typified the Old Covenant while Sarah typified the New. He concludes the chapter by saying,

"What says the scripture? Cast out the bondwoman and her son : for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free" (verses 30-31)

This really should be crystal clear to all. We are no longer to be legalistic about these things! These two verses also clearly show us the error of trying to live within two covenants.

Will we accept the straightforward teaching that the Old Covenant (or, the 'bondwoman') has to be cast out in order for us to serve Christ?

So we find within the New Testament no specific command to assemble for worship on any particular day nor should we expect to find such an instruction since there is a certain freedom in Christ, His blood having released us from Old Covenant penalties/prohibitions. Nevertheless, we do find a strong precedent for assembling for worship on what soon became known as 'The Lord's Day' - Sunday : the day of the resurrection, the day of the disciples meeting and seeking after Christ - with the risen Christ's revealing of Himself to them, the day of Pentecost, the day on which Paul can be found preaching to other Christians (rather than to Jews), the day on which Paul requested the Corinthians to make a collection for Christians affected by the famine in Judea (1 Corinthians 16: 1-3), the day on which John wrote that he found himself, 'In the Spirit' (Rev 1:10) and the day of which Justin Martyr wrote, 'We all hold our communion and assembly'. ... http://www.ukapologetics.net/sundayworship.htm

One can find quotes from such as the Didache, [90AD], Epistle of Barnabas [100AD], Pliny, Epistle of the Apostles, Justin, Justin Martyr, etc----All of which these same HR leaders source btw, but ignore the quotes pertaining to this issue. Sunday is not a replacement for the Sabbath, which some then call the Sunday Sabbath. It is a New day, entirely different because of the New Covenant---not renewed covenant as those same people straining and struggling to understand what they do not, will also postulate.

2 Peter 3:13-18 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16. As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

---

Bravo , excellent . This is so good and so concise !Robin Brace has it together . I really like it when he brought up Justin Martyr ! I had read that of Justin long ago and it was so wonderful . To think a man that wrote so eloquently had touched John through Polycarp .That is amazing . God set that up ! Justin lived 150 A.D. Thats just a stone throw from The years of the first Chuch !
Thanks Vic . Hope many people who have issue with the sabbath question can read what you have shared .It can set them free ! Actually, Jesus will set them free ! I am just speechless ! Very good !

[Lois]

I had to do some research on this as I really try not to delve too much into re-translating what has already been successfully translated by men of profound learning,who were well versed in the Greek
tongue of which I am not.
I think that where a lot of people do err,is when they look for a deeper meaning,or a deeper understanding, you can not get that by re-translating something you can only get your understanding from God.
They try to find a hidden,deeper meaning by looking to lexicons,dictionaries and other men instead of looking to God.
I am not saying that lexicons or dictionaries are bad,if you do not understand a word by all means look it up.There are lots of words that I had never heard before in the KJV that I had to look up to see what they meant but to use these books(helpful tools) to re translate and change bible verses is not good.
The KJV was translated by almost fifty scholars not one or two people that just decided to look a word up to appear scholarly.These people always try to discredit the translators of the bible by looking up words and then say their translation of a word is better or more accurate than the original translation.

There are a few things to consider here.
You have to look at who the people where that wrote the verses in question.The majority of the people that wrote the NT were Jewish or were at least people that were living in a Jewish society.They were most likely well versed in Jewish law.

I honestly am not well versed in Jewish laws or customs so I had to do some studying.

Jewish "day" begins and ends at sunset, rather than at midnight.Their Sabbath day would end after sunset when they saw three stars in the sky, approximately 40 minutes after sunset.(Some sites I have seen say that Jesus rose on the sabbath day because it was still night/dark when Mary went to the tomb but understanding Jewish "days" tells us that the sabbath was over 40 minutes after the sun had set)

Jewish days of the week are simply numbers With the exception of the Sabbath, the weekdays have no names. They are numbered:

1 "first day" = (Sunday)
2 "second day" = (Monday)
3 "third day" = (Tuesday)
4 "fourth day" = (Wednesday)
5 "fifth day" = (Thursday)
6 "sixth day" = (Friday)
7 The seventh day being the Sabbath.= (Saturday)

The "first day" of the Jewish week is always after the Sabbath day of rest it never changes.


The person or person's that wrote these verses did not use the greek names for the days of the week or the latin names of the days of the week.
Why not,there were greek and latin names for the days of the week.
It is because Christianity was born in Israel,in a Jewish society.
The person or person's that wrote the "first day of the week" verses were using the Hebrew terms in the greek language for the days of the week and not using the greek or latin terms for the days of the week.
Remember that the Jewish days of the week are numbered and are simply known as first day, second day, third day, etc.


Sabbaton has more than one meaning it does not just mean sabbath it also means week,the days between sabbaths.
Given the understanding of numerical Hebrew terms for days,is mia then first, or one, or maybe both,one is also the day number within the week.
God said the seventh day of the week is the sabbath,(Lev23:3)"Six days shall work be done: but the seventh day is the sabbath",to keep track of when the sabbath is you start over counting with the next day as one(mia) or the first(mia) day.

They are trying to be crafty and confusing with their article but one(mia) is the first(mia) day of the week(sabbaton).

So was sabbaton referring to a sabbath?

If you look at Acts 20:6 you can see that they already had passover so they did not come together in Acts20:7 for that

Acts 20:6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.
7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

Then Matthew 28:1 clearly says it was the end of the sabbath.
Mat 28:1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.
2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

If the sabbath has past then it is the first day of the week.

Luke 23:55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

You can see here that it was an actual weekly sabbath day of rest but it had past,it had ended when they went to the tomb because the sabbath ends 40 minutes after sunset when they can see the 3 stars..the rest of the evening is then the first day of the week,day one.

So sabbaton could not have meant sabbath in these verses but week..because clearly the day of rest was over.


To say sabbaton means sabbath in those verses does not even make sense given the context of the scriptures that plainly state that the sabbath was over.The only way to make it all work is to say it was mistranslated and they have to make their own translation.

Now that word day,they want to make it seem as though that word is misleading but is it really?

maia ton sabbaton, literally rendered as "the first of the week",the first of the week starts with the first day of the week,day one.
The use of the word day does not change the meaning at all.

[so loved]

For a novice you handle the word well Lois ! Thanks , I have learned a ton . I figured it to be something like that . I will read and re- read your artical and study it. I want to know how to stand on my liberty in Christ . Just like Our early brothers did and had "great joy" Acts 15:3 ! Its the joy that makes the differance , ya know ! Thanks

[Vic]

Good information Lois. There are a couple of points I think that need considering.

If we look strictly at the Scriptures, we don't go to the Judaism's law which was written after Christ and the apostles walked the earth, and is found in the Talmud and Kabbalah's Zohar. Yet we can still ascertain the first day of the week falls after the last day of the week which became known as the Sabbath to Israel. And we can see that evening to evening is one day.

Gen 1:5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day...

Gen 1:19 And the evening and the morning were the fourth day.
Gen 1:23 And the evening and the morning were the fifth day.

Gen 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Gen 2:2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
Gen 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

Exo 16:22 And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.
Exo 16:23 And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.
Exo 16:24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
Exo 16:25 And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.
Exo 16:26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.

IN the Hebrew the word sabbath is found to have 3 variations of words and hence spelling.

H7673
שׁבת
shâbath
Total KJV Occurrences: 74 using the following words>
cease, rest, ceased, ceaseth, rested, fail, put, still, away, celebrate, down, kept, lacking, left, puttest, rid, sabbath, took

H7673
שׁבת
shâbath
BDB Definition:
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
2) (Qal) to keep or observe the sabbath
Part of Speech: verb
A Related Word by BDB/Strong’s Number: a primitive root


H7676
שׁבּת
shabbâth
Total KJV Occurrences: 107
sabbath, 73, sabbaths,

H7676
שׁבּת
shabbâth
BDB Definition:
1) Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
Part of Speech: noun feminine or masculine
A Related Word by BDB/Strong’s Number: intensive from H7673


H7677
שׁבּתון
shabbâthôn
Total KJV Occurrences: 11
rest, sabbath
H7677
שׁבּתון
shabbâthôn

BDB Definition:
1) Sabbath observance, sabbatism
1a) of weekly sabbath
1b) day of atonement
1c) sabbatical year
1d) of Feast of Trumpets
1e) of the 1st and last days of the Feast of Tabernacles
Part of Speech: noun masculine
A Related Word by BDB/Strong’s Number: from H7676

IN the Greek of the NT it correlates with the words>

G4315
προσάββατον
prosabbaton
Total KJV Occurrences: 2
before, 1
Mar_15:42
sabbath, 1
Mar_15:42 (2)

G4315
προσάββατον
prosabbaton
Thayer Definition:
1) the day before the sabbath
Part of Speech: noun neuter
A Related Word by Thayer’s/Strong’s Number: from G4253 and G4521
>G4253
πρό
pro
Thayer Definition:
1) before
Part of Speech: preposition
A Related Word by Thayer’s/Strong’s Number: a primary preposition
Citing in TDNT: 6:683, 935


G4521
σάββατον
sabbaton
Total KJV Occurrences: 68
sabbath, 59
Mat_12:1-2 (2), Mat_12:5 (2), Mat_12:8, Mat_12:10-12 (3), Mat_24:20, Mat_28:1, Mar_1:21, Mar_2:23-24 (2), Mar_2:27-28 (3), Mar_3:2, Mar_3:4, Mar_6:2, Mar_16:1, Luk_4:16, Luk_4:31, Luk_6:1-2 (2), Luk_6:5-7 (3), Luk_13:9-10 (2), Luk_13:14-16 (4), Luk_14:1, Luk_14:3, Luk_14:5, Luk_23:54, Luk_23:56, Joh_5:9-10 (2), Joh_5:16, Joh_5:18, Joh_7:22-23 (3), Joh_9:14, Joh_9:16, Joh_19:31 (2), Act_1:12, Act_13:14, Act_13:27, Act_13:42, Act_13:44, Act_15:21, Act_16:13, Act_17:2, Act_18:4, Col_2:16

week, 9
Mar_16:1-2 (2), Mar_16:9, Luk_18:12, Joh_20:1 (2), Joh_20:19, Act_20:7, 1Co_16:2

G4521
σάββατον
sabbaton
Thayer Definition:
1) the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work
1a) the institution of the sabbath, the law for keeping holy every seventh day of the week
1b) a single sabbath, sabbath day
2) seven days, a week
Part of Speech: noun neuter
A Related Word by Thayer’s/Strong’s Number: of Hebrew origin H7676

One of the issues with HR, is that they focus on the Jewishness of the writers, and they reject the Greek, or the translation is all wrong etc. The reality is, while most of the writers were indeed Jewish, it was all given by revelation of the Holy Spirit as to what was written and why. Keep in mind, the Gospel was to go to people who did not know the Jewish culture or beliefs necessarily. It was to all humanity. And the common language was Greek, and the Greeks and Romans had heavy influence and control over Jerusalem for many years. What was said had to be understood not only by the Jews--that their Messiah had come and was the final Passover as recounted in the Gospels, but as those truths were spread by the apostles, the Gentiles were to be given the gift of salvation as well and it had to be understood--one didn't need to be Jewish in thought or practice to understand that.

The days of the week were already set by God---the names didn't matter. That the Jews were known likely for keeping the Sabbath at the end of the week, notwithstanding, the Gentiles also used a week--except the Romans--who were in control at that time, although following a lunar calandar also, counted it as an 8 day week. That may be why some historical remarks about these events refer to them taking place on the 8th day. Sunday to Sunday is actually 8 days. It was the Roman calendar and way of thinking also. It merely correlates to the 1st day of the Jewish week, and which eventually became in sync with the Julian calendar, which Constanine officially adopted. Yes, the nemesis of HR changed the Roman way of thinking to actually be more in sync with Judaism's.

That all said. We can see that God instituted a seven day week and He rested when all was done on the last day of the week, which became to Israel, the Sabbath which corresponded to Saturday from then until today. It has not deviated that I am aware of.

The first day of the week then was always the first day of the week, and it became known as and meant Sunday, to the Gentiles. But they still understood the difference between the last day of the week versus the first day of the week. The evening and the morning were seen as a full day. So we can still look at Scripture as understanding a day went from evening to evening. The counting three stars is based on Talmudic belief, unless there is a Scripture I am not aware of. The same for keeping track of the days---it is not noted in the Scriptures to count them within the Leviticus 23 verses or any other I can think of. But Scripturally, in Genesis 1 we can simply see what God called one full day. Because what happens if it is a cloudy evening and 3 stars are not seen---does the day keep going? Some also go by the exact moment the edge of the sun disappears on the horizon--but what if you can't see the horizon. You see, it's not about Judaism's laws or interpretations of Scripture by their various sages. It's about what God said and had said.

Yes, it can round out our understanding to dig into the cultural issues and traditions. But in doing that, one must also understand that what is actually in the Scriptures must stand on it's own--Scripture interpreting Scripture. With or without any other knowledge it can stand and be understood. And God did use those gifted men to translate from the Hebrew, Greek and Aramaic...and the loan words from Egypt and so on...

In Hebrew the 'the first' is as seen in Genesis 1:5

H259
אחד
'echâd
BDB Definition:
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Part of Speech: adjective
A Related Word by BDB/Strong’s Number: a numeral from H258

In Greek first or one is found in variations as well

one G1520
εἷς
heis
Thayer Definition:
1) one
Part of Speech: numeral
A Related Word by Thayer’s/Strong’s Number: (including the neuter [etc.] hen)

first G3391
μία
mia
Thayer Definition:
1) only one, someone
Part of Speech: adjective
A Related Word by Thayer’s/Strong’s Number: irregular feminine of G1520

day G2250
ἡμέρα
hēmera
Thayer Definition:
1) the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night
1a) in the daytime
1b) metaphorically, “the day” is regarded as the time for abstaining from indulgence, vice, crime, because acts of the sort are perpetrated at night and in darkness
2) of the civil day, or the space of twenty four hours (thus including the night)
2a) Eastern usage of this term differs from our western usage. Any part of a day is counted as a whole day, hence the expression “three days and three nights” does not mean literally three whole days, but at least one whole day plus part of two other days.
3) of the last day of this present age, the day Christ will return from heaven, raise the dead, hold the final judgment, and perfect his kingdom
4) used of time in general, i.e. the days of his life.
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from (with G5610 implied) of a derivative of hemai (to sit, akin to the base of G1476) meaning tame, i.e. gentle

Mar 14:12 AndG2532 theG3588 firstG4413 dayG2250 of unleavened ...

Mar 16:2 AndG2532 veryG3029 early in the morningG4404 theG3588 firstG3391 day of theG3588 week,G4521 they cameG2064 untoG1909 theG3588 sepulchreG3419 at the risingG393 of theG3588 sun.G2246

early in the morningG4404
πρωΐ́
prōi
Thayer Definition:
1) in the morning, early
2) the fourth watch of the night, from 3 o’clock in the morning until 6 o’clock approximately
Part of Speech: adverb
A Related Word by Thayer’s/Strong’s Number: from G4253

week G4521
σάββατον
sabbaton
Thayer Definition:
1) the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work
1a) the institution of the sabbath, the law for keeping holy every seventh day of the week
1b) a single sabbath, sabbath day
2) seven days, a week
Part of Speech: noun neuter

at the rising of the sun....does that really need to be defined further in any language? It validates how early in the morning, the first day of the week---meaning the day after the sabbath was known by all except HR teachers who try to make up their own doctrine.

[Vic]

Quote:
... in considering the subject of 'rest' (Hebrews 3:11-4:11), suddenly, in verse 9, switches from the use of the Greek word 'katapausen' (rest) to the use of 'sabbatismos.' Armstrong claimed that 'sabbatismos' was a reference to the weekly sabbath day and, therefore, Christians should still be keeping the sabbath day. However, neither Armstrong nor the writers he used were really conversant with New Testament Greek. Truthfully, this assertion is just plain wrong!
In fact, the Greek word which refers to the sabbath is 'sabbaton' (word 4521 in Strongs). 'Sabbatismos' however is not a grammatical variation. The closest meaning is a 'sabbatism,' 'a rest,' or - in ultimate meaning - 'the repose of Christianity.'
Why does the writer of Hebrews suddenly switch to this word? Simply because while earlier writing of the 'rest' which Christians must enter into through Christ, with earlier references already made to both the sabbath and the promised land as types of this true rest (verses 4,8,10) now the writer becomes more specific with a play on the word 'sabbath.' He uses the concept of a 'sabbatism.' He is stating that an eternal 'sabbatism' awaits Christians in Heaven and in the Eternal State.

Interestingly, the expression, 'the seventh day' (Gk: 'hemeron hebdomen') already occurs in this section (4:4), here is a reference to the literal seventh day and if the writer of Hebrews is suggesting that all must continue to assemble for worship on that specific day it seems highly likely that he would have made this clear by using this same expression again. But, on the contrary, the writer spiritualizes the meaning of the sabbath, introducing the concept of an eternal 'sabbatism.' We find our true rest in Christ alone (Matthew 11:28-30). So Hebrews 4:9, far from being a plea for Christians to assemble on the seventh day, goes beyond any such approach and refers to the final Eternal State of rest in Christ which all Christians should aspire to.
Robin A. Brace. 1994.[/quote]

I wanted to post the related Scriptures so that we could maybe consider what is exactly being said here. Because the pursuit of the physical Sabbath rest is what is being promoted by many, versus the rest we have in Christ, which is both spiritual and physical, but not bound to any specific day, but all days as we live for Him.

Heb 3:5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
Heb 3:6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Heb 3:10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.
Heb 3:11 So I sware in my wrath, They shall not enter into my rest.)
Heb 3:12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Heb 3:13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

Heb 3:18 And to whom sware he that they should not enter into his rest, but to them that believed not?
Heb 3:19 So we see that they could not enter in because of unbelief.

rest G2663
κατάπαυσις
katapausis
Thayer Definition:
1) a putting to rest
1a) calming of the winds
2) a resting place
2a) metaphorically the heavenly blessedness in which God dwells, and of which he has promised to make persevering believers in Christ partakers after the toils and trials of life on earth are ended
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from G2664
Citing in TDNT: 3:628, 419

Heb 4:1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
Heb 4:2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Heb 4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
Heb 4:4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
Heb 4:5 And in this place again, If they shall enter into my rest.
Heb 4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
Heb 4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
Heb 4:8 For if Jesus had given them rest, then would he not afterward have spoken of another day.
Heb 4:9 There remaineth therefore a rest to the people of God.
Heb 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
Heb 4:11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
Heb 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Up until verse 4 , the rest used is G2663 katapausis shown above, but now we see the different word.

GodG2316 did restG2664 theG3588 seventhG1442 dayG2250 fromG575 allG3956 hisG848 works.G2041

G2664
καταπαύω
katapauō
Thayer Definition:
1) to make quiet, to cause to be at rest, to grant rest
1a) to lead to a quiet abode
1b) to still, restrain, to cause (one striving to do something) to desist
2) to rest, take rest
Part of Speech: verb

Verse 5 switches back to the prior meaning of rest

4:7 he limitethG3724 a certainG5100 day,G2250

limiteth G3724
ὁρίζω
horizō
Thayer Definition:
1) to define
1a) to mark out the boundaries or limits (of any place or thing)
1b1) that which has been determined, acc. to appointment, decree
1b2) to ordain, determine, appoint
Part of Speech: verb

Heb 4:8 ForG1063 ifG1487 JesusG2424 had given them rest,G2664 G846 then would he notG3756(G302) afterwardG3326 G5023 have spokenG2980 ofG4012 anotherG243 day.G2250

if Jesus > had given them rest

rest G2664
καταπαύω
katapauō
Thayer Definition:
1) to make quiet, to cause to be at rest, to grant rest
1a) to lead to a quiet abode
1b) to still, restrain, to cause (one striving to do something) to desist
2) to rest, take rest
Part of Speech: verb

Heb 4:9 There remainethG620 thereforeG686 a restG4520 to theG3588 peopleG2992 of God.G2316

a rest G4520
σαββατισμός
sabbatismos
Thayer Definition:
1) a keeping sabbath
2) the blessed rest from toils and troubles looked for in the age to come by the true worshippers of God and true Christians
Part of Speech: noun masculine
A Related Word by Thayer’s/Strong’s Number: from a derivative of G4521

Heb 4:10 ForG1063 he that is enteredG1525 intoG1519 hisG846 rest,G2663 heG846 alsoG2532 hath ceasedG2664 fromG575 his ownG848 works,G2041 asG5618 GodG2316 did fromG575 his.G2398

his rest > G2663
κατάπαυσις
katapausis
Thayer Definition:
1) a putting to rest
1a) calming of the winds
2) a resting place
2a) metaphorically the heavenly blessedness in which God dwells, and of which he has promised to make persevering believers in Christ partakers after the toils and trials of life on earth are ended
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from G2664

hath ceased > G2664
καταπαύω
katapauō
Thayer Definition:
1) to make quiet, to cause to be at rest, to grant rest
1a) to lead to a quiet abode
1b) to still, restrain, to cause (one striving to do something) to desist
2) to rest, take rest
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G2596 and G3973

from> G575
ἀπό
apo
Thayer Definition:
1) of separation
1a) of local separation, after verbs of motion from a place, i.e. of departing, of fleeing, ...
1b) of separation of a part from the whole
1b1) where of a whole some part is taken
1c) of any kind of separation of one thing from another by which the union or fellowship of the two is destroyed
1d) of a state of separation, that is of distance
1d1) physical, of distance of place
1d2) temporal, of distance of time
2) of origin
2a) of the place whence anything is, comes, befalls, is taken
2b) of origin of a cause
Part of Speech: preposition
A Related Word by Thayer’s/Strong’s Number: a primary particle

his own > G848
αὑτοῦ
hautou
Thayer Definition:
1) of himself, themself, them
Part of Speech: pronoun
A Related Word by Thayer’s/Strong’s Number: contracted for G1438

works > G2041
ἔργον
ergon
Thayer Definition:
1) business, employment, that which any one is occupied
1a) that which one undertakes to do, enterprise, undertaking
2) any product whatever, any thing accomplished by hand, art, industry, or mind
3) an act, deed, thing done: the idea of working is emphasised in opp. to that which is less than work
Part of Speech: noun neuter

Heb 4:11 Let us labourG4704 therefore to enterG1525 into that rest,G2663 lest any man fall after the same exampleof unbelief.G543

let us labour G4704
σπουδάζω
spoudazō
Thayer Definition:
1) to hasten, make haste
2) to exert one’s self, endeavour, give diligence
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G4710

to enter > G1525
εἰσέρχομαι
eiserchomai
Thayer Definition:
1) to go out or come in: to enter
1a) of men or animals, as into a house or a city
1b) of Satan taking possession of the body of a person
1c) of things: as food, that enters into the eater’s mouth
2) metaphorically
2a) of entrance into any condition, state of things, society, employment
2a1) to arise, come into existence, begin to be
2a2) of men, to come before the public
2a3) to come into life
2b) of thoughts that come into the mind
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G1519 and G2064

G543
ἀπείθεια
apeitheia
Thayer Definition:
1) obstinacy, obstinate opposition to the divine will
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from G545

What is the rest in Christ about. Jesus said it plainly.

Mat 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Mat 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
Mat 11:30 For my yoke is easy, and my burden is light.

Mat 11:28 Come unto me, all ye that labourG2872 and are heavy laden,G5412 and I will give you rest.G373 G5209

ye that labour > G2872
κοπιάω
kopiaō
Thayer Definition:
1) to grow weary, tired, exhausted (with toil or burdens or grief)
2) to labour with wearisome effort, to toil
2a) of bodily labour
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from a derivative of G2873

heavy laden > G5412
φορτίζω
phortizō
Thayer Definition:
1) to place a burden upon, to load
2) metaphorically to load one with a burden (of rites and unwarranted precepts)
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G5414

will give you rest > G373
ἀναπαύω
anapauō
Thayer Definition:
1) to cause or permit one to cease from any movement or labour in order to recover and collect his strength
2) to give rest, refresh, to give one’s self rest, take rest
3) to keep quiet, of calm and patient expectation
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: from G303 and G3973

Mat 11:29 Take my yokeG2218 upon you, and learnG3129 of me; for I amG1510 meekG4235 andG2532 lowlyG5011 in heart:G2588 andG2532 ye shall findG2147 restG372 unto yourG5216 souls.G5590

yoke >G2218
ζυγός
zugos
Thayer Definition:
1) a yoke
1a) a yoke that is put on draught cattle
1b) metaphorically, used of any burden or bondage
1b1) as that of slavery
1b2) of troublesome laws imposed on one, especially of the Mosaic law, hence the name is so transferred to the commands of Christ as to contrast them with the commands of the Pharisees which were a veritable ‘yoke’; yet even Christ’s commands must be submitted to, though easier to be kept
2) a balance, pair of scales
Part of Speech: noun masculine
A Related Word by Thayer’s/Strong’s Number: from the root of zeugnumi (to join, especially by a “yoke”)

learn >G3129
μανθάνω
manthanō
Thayer Definition:
1) to learn, be appraised
1a) to increase one’s knowledge, to be increased in knowledge
1b) to hear, be informed
1c) to learn by use and practice
1c1) to be in the habit of, accustomed to
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: prolongation from a primary verb, another form of which, matheo, is used as an alternate in certain tenses

ye shall find >G2147
εὑρίσκω
heuriskō
Thayer Definition:
1) to come upon, hit upon, to meet with
1a) after searching, to find a thing sought
1b) without previous search, to find (by chance), to fall in with
1c) those who come or return to a place
2) to find by enquiry, thought, examination, scrutiny, observation, to find out by practice and experience
2a) to see, learn, discover, understand
2b) to be found, i.e. to be seen, be present
2c) to be discovered, recognised, detected, to show one’s self out, of one’s character or state as found out by others (men, God, or both)
2d) to get knowledge of, come to know, God
3) to find out for one’s self, to acquire, get, obtain, procure
Part of Speech: verb
A Related Word by Thayer’s/Strong’s Number: a prolonged form of a primary heuro, which (together with another cognate form heureo) is used for it in all the tenses except the present and imperfect

rest > G372
ἀνάπαυσις
anapausis
Thayer Definition:
1) intermission, cessation of any motion, business or labour
2) rest, recreation
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from G373

souls > G5590
ψυχή
psuchē
Thayer Definition:
1) breath
1a) the breath of life
1a1) the vital force which animates the body and shows itself in breathing
1a1a) of animals
1a1b) of men
1b) life
1c) that in which there is life
1c1) a living being, a living soul
2) the soul
2a) the seat of the feelings, desires, affections, aversions (our heart, soul etc.)
2b) the (human) soul in so far as it is constituted that by the right use of the aids offered it by God it can attain its highest end and secure eternal blessedness, the soul regarded as a moral being designed for everlasting life
2c) the soul as an essence which differs from the body and is not dissolved by death (distinguished from other parts of the body)
Part of Speech: noun feminine
A Related Word by Thayer’s/Strong’s Number: from G5594

Isa 55:1 Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.
Isa 55:2 Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.
Isa 55:3 Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.
Isa 55:4 Behold, I have given him for a witness to the people, a leader and commander to the people.
Isa 55:5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
Isa 55:6 Seek ye the LORD while he may be found, call ye upon him while he is near:

Isa 40:28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.
Isa 40:29 He giveth power to the faint; and to them that have no might he increaseth strength.
Isa 40:30 Even the youths shall faint and be weary, and the young men shall utterly fall:
Isa 40:31 But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.

[Lois]

Thank you Vic for clarifying a lot.I know in my poking around on the net that this subject is mainly about a Saturday(Hebraic Sabbath) versus Sunday(Christian Sabbath) day of rest.
The point is exactly what Vic said here,

"I wanted to post the related Scriptures so that we could maybe consider what is exactly being said here. Because the pursuit of the physical Sabbath rest is what is being promoted by many, versus the rest we have in Christ, which is both spiritual and physical, but not bound to any specific day, but all days as we live for Him."

[Vic]

(03-10-2012 04:59 PM)Lois Wrote:  Thank you Vic for clarifying a lot.I know in my poking around on the net that this subject is mainly about a Saturday(Hebraic Sabbath) versus Sunday(Christian Sabbath) day of rest.
The point is exactly what Vic said here,

"I wanted to post the related Scriptures so that we could maybe consider what is exactly being said here. Because the pursuit of the physical Sabbath rest is what is being promoted by many, versus the rest we have in Christ, which is both spiritual and physical, but not bound to any specific day, but all days as we live for Him."

I think the issue of people errantly calling it a 'Christian Sabbath' really confuses things and causes issues that relate to the replacement argument and so on which we have discussed in the threads about Sabbath or Saturday or Sunday worship or similar. It was never to be a "Christian 'sabbath." It was a day of rejoicing in the fulfillment of prophecy and celebration of the Lord's Day--the day Jesus rose from the grave and the New Covenant was fully in force. People tend to try to merge things instead of seeing the types and shadows found within them.

[corecrash]

I've been struggling with the Saturday vs. Sunday worship for a long time. I've been to a Messianic Jewish congregation a couple times and most certainly have worshiped on Sunday most of my life. For me, I just pray to God that if I have this wrong given all the smoke and mirrors on both sides of the issue, then please have mercy on me because I truly seek to just worship God, which really I can do everywhere and anytime. But isn't the true purpose to fellowship with our brothers and sisters and encourage each other? To separate out and make holy a day from carnal works to do the works of God be it prayer, study, helping the poor, visiting the sick etc?

What strikes me as odd is that both sides are pretty dogmatic about the issue. I mean really, it doesn't explicitly say in the scriptures new or old to make a change to the understanding everyone has had for thousands of years. Rather, human understanding has inserted in the implication that Jesus rose on the first day of the week. I mean you could read those passages and say, hey.. it reads "on the first of the sabbaths" or "on the first of the week" or "on the sabbath" and really it doesn't even matter.

Why? Because it's all speculation which Paul told us not to argue about. Besides the scriptures say: "In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher." Mary came to the tomb on the first day. But when was Jesus actually resurrected? God has decided in his own sovereignty not to share that with us. I mean if Mary had arrived at the tomb on Wednesday, would we assume he was resurrected on Wednesday? What God was trying to show us was that HE WAS RESURRECTED, not when.

With that said, are we to think that we have to act like jews to gather together to remember creation, Christ's work on the Cross, or read his Word and celebrate to do it on Saturday? Now I'm going to use some terms that I hate to use, but I'll use them for clarification. The "Christian" side says that to celebrate on Saturday is to act or pretend to be Jewish and the "Messianic/Jewish" side says to celebrate on Sunday is against the Law. So what happens when a new Christian see this bickering? It's enough for someone to just throw their hands up in the air and proclaim there is no God because those that say they know God don't even know how or when to worship and they can't agree.

Personally, I don't think it was ever changed but really the intent is to congregate, rest, and separate out the day for the Lord so we are kinda forced at this point in doing it the day that the others we are to congregate with, congregate. :-). That was a mouthful. Isn't every day the Lord's day? I say, we don't have to be jewish to congregate on Saturday after all there is no jew or gentile according to the NT, if you keep God's commandments and are "not circumcised" then you are a jew. Of course, that whole discourse was written down because of the disunity between the two groups. The same disunity that I see in these forums.

There is One God, One sacrifice which is Christ, one Spirit, one baptism. There is no gentile or jew. We are suppose to be one but instead we dogmatically adhere to the traditions put forth by the Jewish Rabbis or the Christian Church fathers. Are we still but yet following men?