Istom logikom kako je uopste Stvoritelj pocivao u raju kada je uspostavio subotu ?
Nema ti druge,ili prihvatas Biblijsku realnost ili Mojsija proglasis lazovom i to je to...
...sto ce biti ?
Koja ti je logika da je Stvoritelj počivao u raju, valjda je po tvojoj logici ako je Bog uspostavio počinak subotni u raju onda valjda sledi da su prvi ljudi trebali da slave subotu i da počivaju u raju, i to tako što ne bi ništa radili i delovali, nikakva aktivnost.
E, sad, lepo ti reče gore Nefi i ti si to lepo zaobišo :
Pored toga Adam ionako tu nije ništa radio da bi mu trebao dan odmora. Isto tako da posveti određeni dan Bogu je suvišan jer je On svakog dana razgovarao sa Bogom licem u lice.
To sam i ja naveo, u Raju nije bilo smrti i truljenja i propadanja i bolesti i muke i samim time nije bilo nikakvog umora, u Raju nije bilo svetskih poslova i stvari, u Raju nije bio ni brak (da ti žena prigovara
), znači nije bilo ništa slično ko što imamo danas, nego u Raju je bilo blagodati i oni su živeli slično kao anđelskim životom, to je ovo gore da su oni svakog dana razgovarali sa Bogom i samim time nije bio potreban neki specifičan dan počinka.
Jer, koja je bre suština subotnjeg dana
počinka :
https://biblehub.com/hebrew/7673.htm
Root Concept: Ceasing and Rest
שָׁבַת is the verb that gives rise to the noun “Sabbath”; at its heart lies the simple yet profound idea of stopping ordinary activity so that God-ordained purposes may prevail. The word appears in settings that range from the grandeur of creation (
Genesis 2:2-3) to the mundane rhythm of farming (
Leviticus 25:2-4) and even to the cessation of manna (
Joshua 5:12). Whether God, land, beasts, nations, or speech are in view, the verb always carries the nuance of deliberate disengagement from what is common in order to honor what is holy or to herald a divinely appointed change.
Ceasing in Creation
The first occurrence frames all later uses. “On the seventh day God finished His work that He had done, and He rested on the seventh day from all His work that He had done” (
Genesis 2:2). God’s own cessation bestows dignity on rest and embeds a weekly rhythm into the created order long before Sinai. Because humanity is made in the image of God, imitating His pattern of ceasing becomes both privilege and mandate.
Počinak da bismo se odvojili od onog uobičajnog i svetskog i telesnog i odali počast svetome i određena Božija promena i to onda nije bilo potrebno prvim ljudima u raju u smislu baš nekog određenog dana jer oni nisu imali uobičajeni naš svetski i telesni poredak i svaki dan su slavili Boga.
15. I uzevši Gospod Bog čovjeka namjesti ga u vrtu Edemskom, da ga
radi i da ga
čuva.
15. וַיִּקַּ֛ח יְהוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן
לְעָבְדָ֖הּ וּלְשָׁמְרָֽהּ
לְעָבְדָ֖הּ -
Work and the Creation Mandate
From the outset, ʿābad frames humanity’s vocation within Eden: “The LORD God took the man and placed him in the Garden of Eden to cultivate it and keep it” (
Genesis 2:15). The verb unites physical toil with stewardship, anticipating both the dignity of labor and its post-Fall hardship (
Genesis 3:23). Throughout Genesis, patriarchs “serve” the land, their households, and foreign masters (
Genesis 29:20; 41:46), illustrating the broad, non-cultic sense of the verb.
Taj hardship i teškoće i muku kada prvi ljudi posle pada treba da rade i obrađuju zemlju, to nisu imali pre pada.
16. Ženi reče: "Mnoge ću ti
muke umnožiti, kad zatrudniš. U bolovima ćeš rađati djecu, a ipak ćeš žudjeti muža svojega, koji će ti biti gospodar."
17. Adamu reče: "Jer si popustio molbi žene svoje i jeo s drveta, za koje sam ti zapovjedio: 'Ne smiješ jesti s njega', to neka je prokleta zemlja zbog tebe; s
mukom ćeš se od nje hraniti sve dane života svojega.
17.
בְּעִצָּבוֹן֙ -
Term Overview
The Hebrew noun עִצָּבוֹן highlights the inward and outward misery that follows human rebellion against God. It speaks of labor burdened by anguish, of sorrow that clings to body and soul, and of the painful cost of life east of Eden.
Biblical Occurrences and Context
1.
Genesis 3:16—To the woman the Lord says, “I will sharply increase your pain in childbirth; in pain you will bring forth children.” Here the word is joined to the joy of motherhood, revealing that even life-giving moments bear the scar of the Fall.
2.
Genesis 3:17—To the man the Lord says, “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life.” The same term describes grinding, wearying labor—work warped from worship into drudgery.
https://biblehub.com/hebrew/6093.htm
To je ta muka i teškoća posle pada, i sama Eva i pored radosti novog života moraće ipak da rađa u muci i bolovima i teškoćama, i sam Adam će se u u muci i teškoćama hraniti od zemlje, što sve znači da pre pada nisu imali tu muku i teškoću i još ako su svaki dan slavili Boga samim time nisu imali potrebu za specifičnim danom u kome će počivati, jer su oni počivali u Bogu svaki dan.
I, to ti već pričamo 100 godina da je NZ isto tako orjentisan da duhovno slavimo svaki dan subotu i počinak i zato je i ukinut obredni dan počinak subote u NZ.
15. I uzevši Gospod Bog čovjeka namjesti ga u vrtu Edemskom, da ga
radi i da ga
čuva.
15. וַיִּקַּ֛ח יְהוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן
לְעָבְדָ֖הּ וּלְשָׁמְרָֽהּ
וּלְשָׁמְרָֽהּ - shamar: To keep, guard, observe, give heed
Scope and Nuances of שָׁמַר
The verb occurs about 469 times across every major section of the Hebrew canon—Torah, Prophets, Writings—expressing the ideas of guarding, keeping, watching, preserving, observing, attending, or maintaining. Context determines whether the subject is a shepherd keeping sheep, a priest watching sacred space, a king protecting his realm, an individual obeying God, or God Himself preserving His people.
https://weekly.israelbiblecenter.com/what-did-adam-do-in-the-garden
According to most English translations, Genesis 2:15 says that God took "the human" (האדם;
ha'adam) and "put him in the Garden of Eden
to cultivate and keep it (לעבדה ולשמרה;
le'avdah u'leshamrah). On this rendering, the first human being
is put into the garden to work the soil and care for its produce. However, an alternative translation of the Hebrew words for “cultivate"
(עבד;
avad) and "keep” (שׁמר;
shamar) would be “worship and obey.” Based on the context of Genesis, it's reasonable to assume that both pairs of meanings are at play:
God places Adam in the garden not only to help the land flourish, but also to maintain a worshipful and obedient relationship with the Lord.
God intended the first human to oversee creation and the idea of “cultivating and keeping” the garden dovetails with the notion of worshipping and obeying the Creator of it all.
As an act of service, Adam not only cultivates the garden, but he also enriches the bond between himself and God. The terms לעבדה ולשמרה are also used of the Levitical task of ministry in the Temple (cf.
Numbers 3:8). The similar use of language in both Genesis 2:15 and Numbers 3:8 suggests that
the Garden of Eden could be seen as a temple of God in which the first human being served in a priestly role.
Thus, Adam was tasked with maintaining an environment in the Garden of Eden that was conducive to both his spiritual and physical wellbeing. In other words, both “cultivate and keep” and “worship and obey” are appropriate translations as they reveal the first human's critical role in developing and maintaining the divine-human fellowship.
Dal jel ovo gore tebi jasno ili nije
, suština u Raju je "poklonjenje i slušanje i pokoranje" Bogu, svaki dan, i zato nije bilo potrebno specifično bašneki dan u kome će prvi ljudi počivati i slaviti Boga, jer su oni u Raju duhovno počivali i slavili Boga svaki dan i tako su ispunjavali duhovno Božije počivanje u sedmi dan.
Pošto je poruka opet dugačka posle ću linkujem kako su Jevreji gledali na sedmi dan u Postanku.
