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Gerhard Ebersöhn

Hebrews 4:9 rediscovered

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<<Christ cancelled the Sabbath Law on the cross; it no longer is valid for Christians.>>

 

But what does the Scripture, Hebrews 4:9, say? It says, "A Sabbath Rest Day remains for the People of God." [apoleipetai Sabbatismos tohi Laohi tou Theou]

 

Why, and How, does the Scripture, Hebrews 4:9, say, "A Sabbath Rest Day remains for the People of God"? It says, "BECAUSE if [ei gar] JESUS gave them Rest (Himself being the "Rest-of-God") [autous Jehsous katepausen]... THEREFORE [ara], a keeping remains / remains valid [apoleipetai] of the Sabbath Rest Day [sabbatismos] for the People of God." [tohi Laohi tou Theou].

 

Now unlike anyone before, have I consistently for the past fifty years been the one person emphasizing this; and, have I been the one who like no other before, have focussed the attention on the HOW or modus operandi of God in Christ, as HE, AVAILED and ATTAINED this "Rest of God ... for the People of God", and "THEREBY AND THEREFORE VALIDATED a Sabbath-Rest-Day for the People of God ... AS HE ... JESUS ... ENTERED into his own Rest as God in his own" THROUGH HAVING RESURRECTED from the dead ... "ON THE SABBATH".

 

At this time before my opponents and critics and despisers and mockers and insulters, Let it be discovered, THIS PASSIVE of the Present Indicative Verb, 'apoleipetai', which at most may be abbreviated and put in brackets in commentaries, but never has been done consequential justice. For in fact in this Scripture, Hebrews 4:9, it is written indelibly forever, "Because JESUS gave them Rest ... keeping of God's Sabbath Rest Day indeed IS BEING MADE VALID" -- ANEW, "He", through Resurrection from the dead ON THE SABBATH, "having entered into his own Rest as God in his own"!

 

Yes, it's the Passive, "Sabbath Rest Day indeed IS BEING MADE VALID" -- IMPERATIVE, COMMAND! Command, the "Sabbath Rest Day indeed is being made valid FOR THE PEOPLE OF GOD". "Because Jesus gave them Rest ... therefore and thereby a Sabbath-Rest-Day for the People of God IS VALIDATED / IS CAUSED TO STAY / IS TO BE KEPT ... as He ... JESUS ... entered into his own Rest as God in his own", He having resurrected from the dead "on the Sabbath".

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"I have discovered what no one has seen in 2000 years of reading the scripture" is generally not a good way to start an argument if you really want to convince anyone of anything. Everyone else is wrong and you alone are correct is the logic of a crazy person.

 

You should just lead with the actual words and exegesis and let it stand or fall on its own without the martyr commentary.

 

It's after midnight, so I'll read your actual argument again after I get some sleep.

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"I have discovered what no one has seen in 2000 years of reading the scripture" is generally not a good way to start an argument if you really want to convince anyone of anything. Everyone else is wrong and you alone are correct is the logic of a crazy person.

 

You should just lead with the actual words and exegesis and let it stand or fall on its own without the martyr commentary.

 

It's after midnight, so I'll read your actual argument again after I get some sleep.

 

Thanks for being so kind.

 

Everyone not blindly following the translation of the past 50 or 70 years or so, <> and THEY alone are correct! ... which has been the of 'them' in the worldwide orchestrated campaign to standardize one 'functional', none-equivalent 'translation' of the Bible in every language of all peoples on earth.

 

Wake up, the lone wolf individual no longer has a say in the Word of God in his own language or in anybody else's language for that matter. I for one, DO NOT ACCEPT IT. With the same contempt I am being rejected, I reject the universal clandestine powers behind Bible translation for the past century already.

 

 

 

Mine is no <>; it is the challenge of the warrior for Christ in full armour and with the Sword of God’s Word in heart, mind and hand, ready for Victory in Battle. Exodus 15

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But what does the Scripture, Hebrews 4:9, say? It says, "A Sabbath Rest Day remains for the People of God." [apoleipetai Sabbatismos tohi Laohi tou Theou]

 

Why, and How, does the Scripture, Hebrews 4:9, say, "A Sabbath Rest Day remains for the People of God"? It says, "BECAUSE if [ei gar] JESUS gave them Rest (Himself being the "Rest-of-God") [autous Jehsous katepausen]... THEREFORE [ara], a keeping remains / remains valid [apoleipetai] of the Sabbath Rest Day [sabbatismos] for the People of God." [tohi Laohi tou Theou].

 

Now unlike anyone before, have I consistently for the past fifty years been the one person emphasizing this; and, have I been the one who like no other before, have focussed the attention on the HOW or modus operandi of God in Christ, as HE, AVAILED and ATTAINED this "Rest of God ... for the People of God", and "THEREBY AND THEREFORE VALIDATED a Sabbath-Rest-Day for the People of God ... AS HE ... JESUS ... ENTERED into his own Rest as God in his own" THROUGH HAVING RESURRECTED from the dead ... "ON THE SABBATH".

 

Let it be discovered, THIS PASSIVE of the Present Indicative Verb, 'apoleipetai', which at most may be abbreviated and put in brackets in commentaries, but never has been done consequential justice. For in fact in this Scripture, Hebrews 4:9, it is written indelibly forever, "Because JESUS gave them Rest ... keeping of God's Sabbath Rest Day indeed IS BEING MADE VALID" -- ANEW, "He", through Resurrection from the dead ON THE SABBATH, "having entered into his own Rest as God in his own"!

 

Yes, it's the Passive, "Sabbath Rest Day indeed IS BEING MADE VALID" -- IMPERATIVE, COMMAND! Command, the "Sabbath Rest Day indeed is being made valid FOR THE PEOPLE OF GOD". "Because Jesus gave them Rest ... therefore and thereby a Sabbath-Rest-Day for the People of God IS VALIDATED / IS CAUSED TO STAY / IS TO BE KEPT ... as He ... JESUS ... entered into his own Rest as God in his own", He having resurrected from the dead "on the Sabbath"

 

I am a HUGE fan of context, so ...

 

Hebrews 3:11-19 [NKJV]

11 So I swore in My wrath,

‘They shall not enter My rest.’”

 

12 Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; 13 but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. 14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, 15 while it is said:

“Today, if you will hear His voice,

Do not harden your hearts as in the rebellion.”

 

16 For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? 17 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who did not obey? 19 So we see that they could not enter in because of unbelief.

 

Hebrews 4:1-13 [NKJV]

1 Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. 2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them,[fn] not being mixed with faith in those who heard it. 3 For we who have believed do enter that rest, as He has said:

“So I swore in My wrath,

‘They shall not enter My rest,’”

 

although the works were finished from the foundation of the world. 4 For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; 5 and again in this place: “They shall not enter My rest.”

6 Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, 7 again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said:

“Today, if you will hear His voice,

Do not harden your hearts.”

 

8 For if Joshua had given them rest, then He would not afterward have spoken of another day. 9 There remains therefore a rest for the people of God. 10 For he who has entered His rest has himself also ceased from his works as God did from His.

 

11 Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. 12 For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.

 

 

 

Let's start with the Rest of Jesus.

When exactly did Jesus rest?

 

1. What about when he said "it is finished." and died? Was 'finished' his entering into his rest?

2. What about, as you suggest when he rose from the dead? (whatever the day, I am unconvinced about your 'sabbath' argument, but let's set that aside for the moment).

The problem with this is that Jesus did anything but rest for the next 40 days. Remember "Woman don't cling to me, I have work to do" (a poor paraphrase but captures the essense of the reality). He had women to meet, disciples on the road to chat with, apostles locked in a room to have supper with ... and that was ony one 24 hour period. He still had Thomas to deal with, Peter to restore and lots of encouragement to give. It does not really seem like rest.

3. What about after the acsention? Now we have Him seated at the right hand of God. Is that finally Jesus at rest?

The problem with this is that we have him still sending the Holy Spirit, the Head of the Church, Going to prepare a place for us, a promise to return for his bride, and Jesus constantly making intercession for us as our great High Priest. It still does not sound like Jesus has entered into that Day of Rest.

4. I am not a big fan of Revelation. There is nothing wrong with the book, but visions are by their nature symbolic and dangerous to take over literally. Nobody thinks that Daniel saw a real person with a head of gold and feet of iron and clay, they know it was a vision meant to symbolize something else. When it comes to Revelation, people go crazy. However, even symbols have meaning and Revelation promises a new Heaven and Earth with a home for God and his people that will last forever. Is that when Jesus finally enters his well earned Rest?

 

 

Moving right along.

Most of this is not about God's rest but about people entering into the rest of God. The whole point seems to be a contrast between who will enter the Rest of God and who will not enter the Rest of God. Hebrews 3:11 and Hebrews 4:3 make it clear that God has banned some from entering His rest and why ... God's Wrath at their disobedience. The actual point of all of this is that the Jews (and anyone else trying to work their way into Heaven) must rest from their work and enter into God's Rest. As you pointed out, the work of Justification of Man finds rest in the Death and Resurrection of Christ. No further work to obtain Holiness is required. Respectfully, even if Jesus were resurrected on a Thursday, His death and resurection would be suffient to obtain our Holiness and we could and should ENTER INTO the rest that comes from submission to the Holiness of Christ as our Justification. That is the point of ... frankly, all of Hebrews, but especially Chapter 3 and Chapter 4.

 

I know the Resurrection of Christ on Saturday is a passion of your's. I think that other verses make that problematic, but setting that aside ...

You can see the bigger message in Hebrews about rest from works of rightousness and the Law and entering into the Grace of Christ can't you?

[i just want to make sure that you are keeping First things First and this is a discussion of a minor point like 'days of the week'.]

Edited by atpollard

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Hebrews 4:8-10 [YLT]

for if Joshua had given them rest, He would not concerning another day have spoken after these things;

there doth remain, then, a sabbatic rest to the people of God,

for he who did enter into his rest, he also rested from his works, as God from His own.

 

Now to address the specific verse. In speaking of Moses and Joshua, the author of Hebrews points out that the Sabbath (rest) promised in the Old Testament has not yet been fulfilled. It is an eternal fixed future promise that was not delivered upon under the Law. His argument is that in Genesis, God rests from his work on God's Sabbath, yet the sacrifice of the human sabbath goes on and on, so we have not yet entered (through the Law) into the Sabbath Rest of God. When we enter into God's Sabbath Rest, then we will rest from our work of sacrifice to be Holy as well. That REST is only found in JESUS CHRIST ... the point of all of Hebrews is the sufficiency and supremacy of Christ.

 

4:9 ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ

 

[g686] ἄρα ára, ar'-ah; probably from G142 (through the idea of drawing a conclusion); a particle denoting an inference more or less decisive (as follows):—haply, (what) manner (of man), no doubt, perhaps, so be, then, therefore, truly, wherefore. Often used in connection with other particles, especially G1065 or G3767 (after) or G1487 (before). Compare also G687.

[g620] ἀπολείπεται apoleípō, ap-ol-ipe'-o; from G575 and G3007; to leave behind (passively, remain); by implication, to forsake:—leave, remain.

[g4520] σαββατισμὸς sabbatismós, sab-bat-is-mos'; from a derivative of G4521; a "sabbatism", i.e. (figuratively) the repose of Christianity (as a type of heaven):—rest.

[g3588] τῷ ho; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):—the, this, that, one, he, she, it, etc.

[g2992] λαῷ laós, lah-os'; apparently a primary word; a people (in general; thus differing from G1218, which denotes one's own populace):—people.

[g3588] τοῦ ho; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):—the, this, that, one, he, she, it, etc.

[g2316] θεοῦ theós, theh'-os; of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:—X exceeding, God, god(-ly, -ward).

 

 

So, I stink at this but here goes nuttin' ...

4:9 ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ = (drawing a conclusion from the previous statement) (actively left behind or passively remains) (a 'sabbatism' or rest) (for) (people in general) (of) (GOD)

 

Since I am an idiot when it comes to Greek, let's get some other opinions to check it against:

 

KJV There remaineth therefore a rest to the people of God.

NKJV There remains therefore a rest for the people of God.

NLT So there is a special rest[fn] still waiting for the people of God.

NIV There remains, then, a Sabbath-rest for the people of God;

ESV So then, there remains a Sabbath rest for the people of God,

HCSB Therefore, a Sabbath rest remains for God’s people.

NASB So there remains a Sabbath rest for the people of God.

NET Consequently a Sabbath rest remains for the people of God.

RSV So then, there remains a sabbath rest for the people of God;

ASV There remaineth therefore a sabbath rest for the people of God.

YLT there doth remain, then, a sabbatic rest to the people of God,

DBY There remains then a sabbatism to the people of God.

WEB There remaineth therefore a rest to the people of God.

HNV There remains therefore a Shabbat rest for the people of God.

Edited by atpollard
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Most of this is not about God's rest but about people entering into the rest of God. The whole point seems to be a contrast between who will enter the Rest of God and who will not enter the Rest of God.

 

So very true.

 

 

Hebrews 4:9

So there remains a Sabbath rest for the people of God (NASB).

The sabbath rest Hebrews 4:9 speaks of does not refer to the seventh day of the week sabbath of the Old Covenant but to the Christian's eternal salvation.

1. Moisés Silva: here the response typified by the Sabbath is seen as the spiritual rest to be realized fully in the life to come (NIDNTTE 4:223, sabbaton).

2. Joseph Thayer: The blessed rest from toils and troubles looked for in the age to come by the true worshippers of God and true Christians: Heb. 4:9 (Thayer's Greek-English Lexicon of the New Testament, sabbatismos, page 565).

3. W. E. Vine: On Hebrews 4:9, "Here the sabbath-keeping is the perpetual sabbath rest to be enjoyed interruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law" (Vine's Expository Dictionary of Old and New Testament Words, Rest, page 960).

4. Eduard Lohse: Commenting on Hebrews 4:9, "The rest of which Hb. speaks is related, however, neither to possession of the land nor to the Sabbath of the OT and Jewish Law. It is a purely heavenly blessing towards which the pilgrim people of God moves" (TDNT 7:34, sabbaton).

 

 

 

 

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The sabbath rest Hebrews 4:9 speaks of does not refer to the seventh day of the week sabbath of the Old Covenant but to the Christian's eternal salvation.

 

Hebrews states , “shall NOT enter into”--[ei eiseleusontai eis]. It does not state <>, but that the rest was “the Rest” of God, “My Rest” [Katepausen Mou], which “GOD, in fact, entered into” [kai katepausen ho Theos]. “For God spake in a certain place (in Genesis 2:2,3 and 3:8-24), in this wise, And God did rest IN THE DAY THE SEVENTH DAY from all his works.”

<>???

 

The Scriptures substantiate by the bare facts of the bare Gospel necessities as written in both Genesis and Hebrews, "thus, concerning THE DAY The Seventh Day... GOD, spake" [eirehken gar pou peri tehs hebdomehs houtohs ho Theos: Kai katepausen ho Theos en tehi hehmerai tehi Hebdomehi].

 

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the response typified by the Sabbath

 

<> of whom? Of man? And man's <>? The Scriptures when they , typify the things concerning the Christ and God's fulfilment of the Scriptures through Christ.

 

But man's certainly is in the Old Testament Scriptures, in the STORY OF THE FALL. If that meant anything, it just how man's after so long a time of degradation and deeper and further FALL would be like. Look at Calvary! There is seen man's to the Word of God in Genesis, which man's second and confirming of his wickedness to God's Word in Christ in the Gospels, QUITE CONTRARY GOD'S response to man's treading under foot of his goodness and mercies!

 

The <> never was a covenant which God closed with man; but always has been the covenant which man closed with God only to make a horrible sin-mess of his promises and assurances with.

 

ON THE CONTRARY the Sabbath Rest Day of the LORD GOD in his goodwill and mercy, the Seventh Day which God granted man to share through CHRIST JESUS ONLY, ALREADY was part of his love and mercy to man's ingratitude and disloyalty to the love of God.

 

Just to get our perspective right.

 

 

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2. Joseph Thayer: The blessed rest from toils and troubles looked for in the age to come by the true worshippers of God and true Christians: Heb. 4:9 (Thayer's Greek-English Lexicon of the New Testament, sabbatismos, page 565).

 

The blessed "Rest OF GOD" [katapausis tou Theou] from the toils and troubles which Christ Jesus "had to suffer according to the Law and the prophets", which was looked for through the ages past by all true worshippers of God, was "JESUS (who) gave them ... the People of God ... REST." [autous Iehsous katepausen] -- "THEREFORE, THEREBY AND THEREWITH a Sabbath-Day-of-Rest for the People of God is being made valid anew." [ARA apoleipetai Sabbatismos tohi Laohi tou Theou] Hebrews 4:8,9.

 

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Not only does Hebrews 4:9 teach that the rest refers to eternal salvation other passages within the Bible also teach the 7th day weekly Sabbath instituted in the Old Covenant is no loner binding. In fact, even from within the same book itself it teaches that the entire Old Covenant has been abrogated (cf. Hebrews 8:13). Unless a command is repeated in the New Covenant it is no longer binding upon the Christian.

It is interesting to note that all the other 9 commandments of the Decalogue are clearly repeated in the New Covenant - the one not repeated is the command to observe the 7th day Sabbath.

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3. W. E. Vine: On Hebrews 4:9, "Here the sabbath-keeping is the perpetual sabbath rest to be enjoyed interruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law" (Vine's Expository Dictionary of Old and New Testament Words, Rest, page 960).

 

On Hebrews 4:9, Here "the Sabbath-Rest-Day being-made-valid-to-be-kept-presently-anew" [sabbatismos apoleipetai Present Passive], is the weekly Sabbath under the New Covenant by virtue of the fact "JESUS having entered into his own Rest as God in his own ... having given them ... the People of God, Rest"--"the Rest-of-God" [Katapausis tou Theou], HAVING RESURRECTED FROM THE DEAD "ON THE SABBATH DAY ... AND GOD the day The Seventh Day from all his works RESTED"--rested in Christ, through Christ and for the sake of Christ.

 

That perpetual, Eternal Rest to be enjoyed and which indeed is enjoyed perseveringly by believers in their fellowship with the Father and the Son, is CHRIST JESUS, God's Son whom God "GAVE" so that everyone who believe in Him shall have the "REST-OF-GOD" [Katapausis tou Theou], weekly "Sabbath-keeping [sabbatismos] (it) having been caused to remain valid [apoleipetai] for the People of God" [tohi Laohi tou Theou] under the New Covenant of Grace by the "Power", and on the grounds of, exclusively, "his Resurrection" from the dead "on the Sabbath".

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4. Eduard Lohse: Commenting on Hebrews 4:9, "The rest of which Hb. speaks is related, however, neither to possession of the land nor to the Sabbath of the OT and Jewish Law. It is a purely heavenly blessing towards which the pilgrim people of God moves" (TDNT 7:34, sabbaton).

 

The "rest" of which Hebrews speaks, is related, neither to possession of the land Canaan, nor to the Sabbath of the OT and Jewish Law; but is solely to "God (who) ... in these last days ... speaking by the Son ... JESUS ... gave them ... the People of God ... REST [Katapausis]"--HIMSELF, "JESUS", our "Rest given" us. He alone, who once and for all, "GAVE THEM REST ... the REST-OF-GOD ... the SON", is <>!

 

In contrast but not contrarily, the "Sabbath-keeping remaining for the people of God" of which Hebrews speaks [the 'Sabbatismos apoleipetai tohi Laohi tou Theou'], specifically and exclusively is that "Sabbath-Rest-DAY being left remaining for the People of God", "in these last days", which "GOD ... BY THE SON ... THUS CONCERNING SPAKE : And God the day The SEVENTH DAY, from all his works RESTED" -- rested by and in and through and with Christ Jesus that <> in hope of the resurrection of life by the Power of his, Jesus Christ's, Resurrection from the dead "on the Sabbath Day".

 

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Let's start with the Rest of Jesus.

When exactly did Jesus rest?

 

"Jesus", IS, "the Rest" -- "the Rest-of-God" [katapausis tou theou].

 

<> is exactly that Rest of God in the beginning, namely, that Rest in that "God blessed"; In that "God hallowed"; in that "God finished ... ALL, WORKS, of, GOD and: RESTED" -- "rested", wherein else than in Jesus Christ and in Him IN RESTRRECTION FROM THE DEAD?!

 

This is where Hebrews 4:4 comes from -- from exactly THIS POINT in the progression of "ALL the works of God" -- in their climactic COMPLETION IN JESUS CHRIST. From nowhere else!

 

Therefore, < When Hebrews 4:4 says. That was "When God raised Christ from the dead by the EXCEEDING GREATNESS OF HIS POWER WHICH HE WORKED", blessing, hallowing, finishing and resting "THE DAY The Seventh Day" -- "Sabbath OF THE LORD GOD".

 

This is called the fanaticism and legalism of 'old covenant sabbatarianism'. Then the Bible must be fanaticism and legalism of 'old covenant sabbatarianism'!

 

I'll nevertheless stand by it.

 

 

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This is called the fanaticism and legalism of 'old covenant sabbatarianism'. Then the Bible must be fanaticism and legalism of 'old covenant sabbatarianism'!

 

I'll nevertheless stand by it.

 

How the words of the Bible are properly defined refutes your heresy.

 

 

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[g686] ἄρα ára, ar'-ah; probably from G142 (through the idea of drawing a conclusion); a particle denoting an inference more or less decisive (as follows):—haply, (what) manner (of man), no doubt, perhaps, so be, then, therefore, truly, wherefore. Often used in connection with other particles, especially G1065 or G3767 (after) or G1487 (before). Compare also G687.

 

Strong's has become the Weak's. Prejudice and Bias are the directors of the manufacturing company that has left the country after cheaper labour and better sales.

 

Yes, <> is real in 'apoleipetai'--"is being made valid". And 'ARA' emphasises the fact, denoting inference precisely to the conclusion that God's works through Christ, in that "Jesus gave them Rest ... He having entered into His Own Rest As God In His Own" were, and are being finished, blessed and hallowed, since "God raised Him from the dead"!

 

Now what is the point, all this "Rest OF GOD" [katapausis TOU THEOU] in and through Jesus Christ consistently being spoken of 9 out of 9 times in the NT specifically in Hebrews 3 (2x) and 4 (6x) and Acts 7:49 (1x), and the Verb, God ''rested" [katapauoh] being spoken of 3 out of 4 times in the NT specifically in Hebrews 4 (3x)---, what is the point in identifying this "Rest OF GOD" [katapausis TOU THEOU] with the 'Sabbatismos tohi Laoi tou Theou'--"a Sabbath Rest DAY FOR THE PEOPLE of God reserved to be kept / observed / rested on"?!

 

You have used the word now more than once. Well this is the idea it should be used for!

 

EVERYBODY--all these o so clever be-titled and bedecked Bible commentators--, just ignore the DISTINCTIVENESS of both words and concepts and treat them and their immediate context, as if the PEOPLE'S, Sabbath DAY, which God "RESERVED", "FOR THE PEOPLE", constitutes "GOD'S", "OWN", "REST" which He, Himself, "worked" and "spake", and, "by the SON", "BY THE POWER OF HIS RESURRECTION", IS?!

 

Just tell me one thing, Why do GOOD scholars, as soon as they are confronted with Sabbath-confirming truth, melt down like jelly babies in a frying pan?

 

 

 

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Just tell me one thing, Why do GOOD scholars, as soon as they are confronted with Sabbath-confirming truth, melt down like jelly babies in a frying pan?

 

Some refuse to believe how the words of the Bible are properly defined while the serious Bible student would know better than to take such a disastrous approach.

 

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4:9 ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ = (drawing a conclusion from the previous statement) (actively left behind or passively remains) (a 'sabbatism' or rest) (for) (people in general) (of) (GOD)

 

What or which <<previous statement>> is <<a conclusion drawn from>>? From this one in verse 8a, "If Jesus gave them rest". But this <<conclusion is drawn from>> also the following statement in verse 10, "HE, Jesus, having entered into His Own Rest as God" BY RESURRECTION from the dead! Just like Exodus 31:17 predicted, "the LORD on the Seventh Day rested and was revived".

 

Re:

<<(a 'sabbatism' or rest) (for) (people in general) (of) (GOD)>>

 

It's not <>; it is a 'Sabbatism' viz., the "Sabbath-Day-of-Rest for the People" or "Sabbath-Rest-Day for the People"--- not for <>, but "for The People-of-God"--, in fact, "reserved on Sabbath, for The People of God."

 

Edited by Gerhard Ebersöhn

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@Faber @atpollard are both on point while Gerhard has completely missed the point and context of this passage.

 

The first thing to note is that σαββατισμός is a unique word. In order to better understand this word it is necessary get some idea of what it refers to and what it does not. Let's examine some scholarly lexicon for this information.

 

New International Dictionary of New Testament Theology and Exegesis (vol. 4 p. 223).

A noun not previously attested, σαββατισμός, “Sabbath-rest,” is used only in Heb 4:9; here the repose typified by the Sabbath is seen as the spiritual rest to be realized fully in the life to come, “for those who enter God’s rest also cease from their labors as God did from his” (4:10 NRSV).

 

Exegetical Dictionary of the New Testament (vol. 3 p. 219)

In Heb 4:9 σαββατισμός encompasses both sabbath rest and (cultic) sabbath observance. The word is neither identical in meaning nor interchangeable with → κατάπαυσις (3:11, 18; 4:1, 3, 5, 10f.); it designates more closely what the people of God should expect when they enter the κατάπαυσις of God (cf. 4:9 with v. 6a).

 

Theological Dictionary of the New Testament ((vol. 7 p. 34)

The word σαββατισμός, which occurs in non-biblical writings only in Plut. Superst., 3 (II, 166a), is not found in the OT and is used only once in the NT at Hb. 4:9. In connection with the exposition of Ps. 95:7–11 in Hb. 3:7–4:13 the author learns from Ps. 95:11 that the wilderness generation did not enter into κατάπαυσις. Rest was denied them because of unbelief and disobedience, though there was rest as a blessing of salvation from the time that God rested from His work of creation, Hb. 4:3–5. By combining Ps. 95:7 and 11 the writer shows that the promise of κατάπαυσις is still outstanding and thus applies to the people of God. The word κατάπαυσις in the LXX denotes on the one side the gift of God which Israel would experience in the land as rest from all its enemies round about (Dt. 12:9 f. cf. also Dt. 25:19; Jos. 21:44[42]; 3 Βας 8:56; ψ 94:11) σαββατισμός, and on the other the Sabbath rest which is to be observed as a cessation from all work on the seventh day (Ex. 34:21; 35:2; 2 Macc. 15:1). Thus in a kind of deduction Hb. 4:9 can speak, not of κατάπαυσις, but of the σαββατισμός which still remains for the people of God and which will bring a perfect Sabbath when man can cease from all his works as God did from His after completing creation, Hb. 4:10. This rest of which Hb. speaks is related, however, neither to possession of the land nor to the Sabbath of the OT and Jewish Law. It is a purely heavenly blessing towards which the pilgrim people of God moves.

 

A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition (p. 909)

σαββατισμός, οῦ, ὁ (σαββατίζω; Plut., Mor. 166a cj.; Just., D. 23, 3) sabbath rest, sabbath observance fig. Hb 4:9 a special period of rest for God’s people modeled after the traditional sabbath (CBarrett, CHDodd Festschr. ’56, 371f [eschat.]). —S. on κατάπαυσις HWeiss, CBQ 58, ’96, 674–89. M-M. TW.

 

(1) The first thing to note is that σαββατισμός does not refer to the Sabbath day. It refers to the sabbath observance or sabbath celebration. It stresses festivity and joy expressed in worship and praise of God.

 

(2) This noun is not previously attested. Thus the author of Hebrews has coined a new term. But why? If the author was simply referring to the Sabbath day, there would be no need to coin a new term. There was a perfectly word for that which has been used for hundreds of years. However it does make very good sense, given the context, that the author would coin a new term to meet his theological needs.

 

(3) The theme of the book of Hebrews can be summed up in just one word: BETTER.

 

Jesus is better than the angels.

The new covenant is better than the old covenant.

The new covenant is founded upon better promises.

Jesus' sacrifice is better than sacrifices made by the high priest.

Jesus' priesthood is better than the Aaronic priesthood.

 

(4) This brings us to σαββατισμός verse a Sabbath day. The author of Hebrew by means of typological argument is showing that σαββατισμός is better than any Sabbath day rest, thus keeping to his over all theme.

 

Two points must be noted in regard to the context. First, the Israelites already had the Sabbath day and did observe it. Second, the Israelites did find rest from their enemies (at least at times) in the O.T. The text says they did. However the author makes it clear that God says They shall not enter my rest and that if Joshua had given them rest, God would not have spoken of another day later on.

 

And that is the point. Did the Israelites observe the Sabbath day? Yes! Did the Israelites find rest from their enemies? Yes! However the author of Hebrews is not speaking merely speaking of physical rest but a spiritual rest, an eschatological rest and that is the crux of the author point. This σαββατισμός is a spiritual rest, an eschatological rest and is more than simply a day of rest or rest from ones enemies. In other words, the σαββατισμός (Sabbath celebration) is better than any mere σάββατον (Sabbath day).

Edited by Origen
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@Faber @atpollard are both on point while Gerhard has completely missed the point and context of this passage.

 

The first thing to note is that σαββατισμός is a unique word. In order to better understand this word it is necessary get some idea of what it refers to and what it does not. Let's examine some scholarly lexicon for this information.

 

New International Dictionary of New Testament Theology and Exegesis (vol. 4 p. 223).

A noun not previously attested, σαββατισμός, “Sabbath-rest,” is used only in Heb 4:9; here the repose typified by the Sabbath is seen as the spiritual rest to be realized fully in the life to come, “for those who enter God’s rest also cease from their labors as God did from his” (4:10 NRSV).

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DUH!

 

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DUH!

 

Walter Bauer,

“‘Sabbatismos’ -- ‘sabbatidzoh’ LXX—‘esabbatisa’ “den Sabbat feiern”.

“Plutarch, mor 168A. Sabbatruhe, Sabbatfeier”

 

So, several other Commentaries.

 

Robertson Grammar p 541

the passive constructions like a]poleij t&? la&? (perhaps dativus commodi, Heb. 4:9),

 

Grammar 152/153

Words in —mo

verbs in —a

common in LXX and N. T.); a[gnis-mo

LXX, Plut.); a]partis-mo

a[rpag-mo

GRAMMAR OF THE GREEK NEW TESTAMENT 152

in Plutarch, a[rpagh< common from AEschylus)1; goggus-mo

goggu

Arist., e]ntafia

Diod., Plut., Athen.); peiras-mo

the LXX). From verbs in –i

N. T. Gk., p. 62) used by Josephus of John's baptism,2 but not in

the N. T. of the ordinance of baptism, save in Col. 2:12, in x°

BD*FG 47, 67**, 71, a Western reading rejected by W. H.;

o]neidis-mo

earlier than LXX nor in koinh< writers, Dion. uses parorgi

j (Sap., Polyb., Jos., Plut., Test. XII Patr.); r[antis-mo

sabbatis-mo

etc.); yiquris-mo

word for the hissing of the snake). The ending –mo

survives in literary modern Greek. Cf. Jannaris, op. cit., p. 288.

The tendency to make new words in —mo

Greek vernacular dropped it (Thumb, Handbook, p. 62).

 

A.T. Robertson refers to PAPYRI that use Σαββατισμός in religious sense as a keeping of the Sabbath _DAY_ .

 

Classic Greek Dictionary

Σαββατίζω to keep the Sabbath

Σαββατικός of or for the Sabbath; for a Jew

Σαββατισμός A KEEPING OF THE SABBATH: rest of the Sabbath.

Σάββατον the Hebrew Sabbath … hence the seventh day or day of rest.

 

In Old Testament times:

Septuagint:

Σαββατισμός < σαββατίζω in Ex16:30 Lv23:32; 26:34-46 2Chr36:21 ‘a keeping / rest / observance /regarding / hallowing of the Sabbath DAY’ the Seventh Day of the week.

 

So in the early New Testament times:

 

Plutarchius, Moralia 1660 De Superstitione 3

 

Justin, Dialogue with Trypho 23,3

 

Apostolic Constitutions 2,36

 

Martyrdom of Peter and Paul

 

Epiphanius, Adversus Haereses 30,2,2

 

Without exception Σαββατισμός used with the meaning unambiguously ONLY of ‘A KEEPING OF THE SABBATH DAY’ / ‘an observance of the Sabbath DAY’— the Seventh Day of the week.

 

Owen,

“It remaineth;” that is, God hath prepared it, promised it, and invites us to enter into it. σαββατισμός. This word is framed by our apostle from a Hebrew original, by the addition of a Greek termination; and so becomes comprehensive of the whole sense to be expressed, which no other single word in either would do. The original of it is the Hebrew שָׁבַת, which signifies “to rest;” and it is first used to express the rest of God after his works of the creation: Genesis 2:2, השְּׁבִיעִי וַיּשְׁבֹּת בַּיּוֹם; — “And he rested” (or “sabbatized”) “on the seventh day.” And this being so of old, the word is used by our apostle to show that the rest which he now asserts for the people of God is founded in the rest of God himself. If this it had not been, it might have been ἀνάπαυσις, “a rest” in general; it could not have been σαββατισμός, “a sabbatism,” a “sabbatizing rest,” for there is no foundation for any such name or thing but in the rest of God. From the rest of God, this word came to give name unto the day of rest appointed for men, Exodus 20:10-12. Because God שָׁבַת, “shabbath,” rested from his works, he blessed יוֹם חַשַּׁבָּת, “iom hashshabbath,” “the day of rest,” the sabbath; which he would have us remember to keep.

 

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<>

 

DUH!

 

<>

 

DUH!

 

Walter Bauer,

“‘Sabbatismos’ -- ‘sabbatidzoh’ LXX—‘esabbatisa’ “den Sabbat feiern”.

“Plutarch, mor 168A. Sabbatruhe, Sabbatfeier”

 

So, several other Commentaries.

 

Robertson Grammar p 541

the passive constructions like a]poleij t&? la&? (perhaps dativus commodi, Heb. 4:9),

 

Grammar 152/153

Words in —mo

verbs in —a

common in LXX and N. T.); a[gnis-mo

LXX, Plut.); a]partis-mo

a[rpag-mo

GRAMMAR OF THE GREEK NEW TESTAMENT 152

in Plutarch, a[rpagh< common from AEschylus)1; goggus-mo

goggu

Arist., e]ntafia

Diod., Plut., Athen.); peiras-mo

the LXX). From verbs in –i

N. T. Gk., p. 62) used by Josephus of John's baptism,2 but not in

the N. T. of the ordinance of baptism, save in Col. 2:12, in x°

BD*FG 47, 67**, 71, a Western reading rejected by W. H.;

o]neidis-mo

earlier than LXX nor in koinh< writers, Dion. uses parorgi

j (Sap., Polyb., Jos., Plut., Test. XII Patr.); r[antis-mo

sabbatis-mo

etc.); yiquris-mo

word for the hissing of the snake). The ending –mo

survives in literary modern Greek. Cf. Jannaris, op. cit., p. 288.

The tendency to make new words in —mo

Greek vernacular dropped it (Thumb, Handbook, p. 62).

 

A.T. Robertson refers to PAPYRI that use Σαββατισμός in religious sense as a keeping of the Sabbath _DAY_ .

 

Classic Greek Dictionary

Σαββατίζω to keep the Sabbath

Σαββατικός of or for the Sabbath; for a Jew

Σαββατισμός A KEEPING OF THE SABBATH: rest of the Sabbath.

Σάββατον the Hebrew Sabbath … hence the seventh day or day of rest.

 

In Old Testament times:

Septuagint:

Σαββατισμός < σαββατίζω in Ex16:30 Lv23:32; 26:34-46 2Chr36:21 ‘a keeping / rest / observance /regarding / hallowing of the Sabbath DAY’ the Seventh Day of the week.

 

So in the early New Testament times:

 

Plutarchius, Moralia 1660 De Superstitione 3

 

Justin, Dialogue with Trypho 23,3

 

Apostolic Constitutions 2,36

 

Martyrdom of Peter and Paul

 

Epiphanius, Adversus Haereses 30,2,2

 

Without exception Σαββατισμός used with the meaning unambiguously ONLY of ‘A KEEPING OF THE SABBATH DAY’ / ‘an observance of the Sabbath DAY’— the Seventh Day of the week.

 

Owen,

“It remaineth;” that is, God hath prepared it, promised it, and invites us to enter into it. σαββατισμός. This word is framed by our apostle from a Hebrew original, by the addition of a Greek termination; and so becomes comprehensive of the whole sense to be expressed, which no other single word in either would do. The original of it is the Hebrew שָׁבַת, which signifies “to rest;” and it is first used to express the rest of God after his works of the creation: Genesis 2:2, השְּׁבִיעִי וַיּשְׁבֹּת בַּיּוֹם; — “And he rested” (or “sabbatized”) “on the seventh day.” And this being so of old, the word is used by our apostle to show that the rest which he now asserts for the people of God is founded in the rest of God himself. If this it had not been, it might have been ἀνάπαυσις, “a rest” in general; it could not have been σαββατισμός, “a sabbatism,” a “sabbatizing rest,” for there is no foundation for any such name or thing but in the rest of God. From the rest of God, this word came to give name unto the day of rest appointed for men, Exodus 20:10-12. Because God שָׁבַת, “shabbath,” rested from his works, he blessed יוֹם חַשַּׁבָּת, “iom hashshabbath,” “the day of rest,” the sabbath; which he would have us remember to keep.

This is exactly why there no is point in addressing anything you post. Rather than addressing the arguments and the evidence you just ignore it in hope that it will all go away, but it won't. Moreover you have misrepresented your sources and clearly do not understand them especially those dealing with the Greek. Edited by Origen
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