<P> The English Standard Version at Col. 2: 16 - 7 ("Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath . These are a shadow of the things to come, but the substance belongs to Christ .") is taken as affirming non-Sabbatarian freedom from obligations to Sabbath, whether this means only annual Sabbaths (Lev. 23: 4--44) or specifically weekly Sabbath (Lev. 23: 1--3). This passage's threefold categorization of events is parallel to Num. 28 - 29, 1 Chr. 23: 31, 2 Chr. 2: 4, Is . 1: 13, Ezek. 45: 17 (Lev. 23 mentions Sabbaths and festivals but not new moons). Accordingly, non-Sabbatarians and some first - day Sabbatarians believe this passage indicates Sabbath - keeping is part of an Old Covenant that is not mandatory (cf . Heb. 8: 13). Seventh - day Sabbatarians and strict first - day Sabbatarians believe this passage indicates that weekly Sabbath remains to be kept as a shadow of things future to Paul's day and / or a memorial of creation past . </P> <P> Additionally, Col. 2: 13 - 5 states, "And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands . This he set aside, nailing it to the cross . He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him ." The ESV footnote regards "in it (that is, the cross)" as equivalent to the closing in him (Christ). First - day Sabbatarians and non-Sabbatarians often regard Sabbath as changed, either to Lord's Day or to spiritual Sabbath, by the Mosaic law being the "record of debt" (ESV) nailed to the cross . Some seventh - day Sabbatarians regard only High Sabbaths as abolished due to their foreshadowing the cross, holding it impossible for weekly Sabbath (which preceded sin) to foreshadow deliverance from sin in the cross . Others see the "record of debt" (accusations) as distinct from God's unchanging law, believing it to be in force and affirmed by the evangelists after Jesus died on the cross, regarding Sabbath, new moon, and High Sabbaths not as nailed to the cross but as foreshadowing the eternal plan of God . </P> <P> The unique word sabbatismos in Hebrews 4: 9 is translated "rest" in the Authorized Version and others; "Sabbath rest" in the New International Version and other modern translations; "Sabbatism" (a transliteration) in the Darby Bible; "Sabbath observance" in the Scriptures 98 Edition; and "Sabbath keeping" in the Bible in Basic English . The word also appears in Plutarch, De Superstitione 3 (Moralia 166A); Justin, Dialogue with Trypho 23: 3; Epiphanius, Adversus Haereses 30: 2: 2; Martyrium Petri et Pauli 1; and Apostolic Constitutions 2: 36: 2 . Andrew Lincoln states, "In each of these places the term denotes the observance or celebration of the Sabbath...Thus the writer to the Hebrews is saying that since the time of Joshua an observance of the Sabbath rest has been outstanding ." Sabbatarians believe the primary abiding Christian duty intended is weekly Sabbath - keeping, while non-Sabbatarians believe it is spiritual or eschatological Sabbath - keeping; both meanings may be intended . Justin uses sabbatismos in Trypho 23: 3 to mean weekly Sabbath - keeping . </P> <P> However, Justin does not speak of Hebrews 4, instead holding that there is no longer any need for weekly Sabbath - keeping for anyone . Hippolytus of Rome, in the early third century, interpreted the term in Hebrews 4 to have special reference to a millennial Sabbath kingdom after six millennia of labor . St. Chrysostom interpreted the term as having reference to three rests: God's rest from His labor on the seventh day, the rest of the Israelites in arriving in Canaan, and the heavenly (eschatological) rest for the faithful . He argued that the "rest" that "has been outstanding" is the heavenly rest, since the first two rests had already been going on . He also interpreted weekly Sabbath as a symbol of this heavenly rest: "And well did he conclude the argument . For he said not rest but' Sabbath - keeping'; calling the kingdom' Sabbath - keeping,' by the appropriate name, and that which they rejoiced in and were attracted by . For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also (will it be) then ." </P>

What does the old testament say about the sabbath