YHWH called the Day of Atonements “Shabbat Shabbaton,” signifying intensity and entirety (H7677, Lev. 16:31; 23:32). Translated as “complete rest” or “solemn rest,” it occurs eleven times in the Torah, referring to the weekly Sabbath (Exo. 16:23; 31:15; 35:2, Lev. 23:3), Yom Teruah (Lev. 23:24), the first day of Sukkot (Lev. 23:39), the Eighth Day (Lev. 23:39), and the seventh-year land Sabbath (Lev. 25:4,5). Their listed order forms a mini chiasm: Sabbath, four holy convocations of the seventh month, and the seventh-year land Sabbath. What does the expression “Shabbat Shabbaton” tell us about Yom Kippurim in connection to the seventh day, the sanctuary of rest?

In the beginning, God planted a garden eastward in Eden, and there He rested (nuakh) the human whom He had formed (Gen. 2:15). God put¹ (H3240, nuakh) Adam in His Presence, appointed and dedicated him to fellowship with Him, to tend and keep the sanctuary² by listening to the voice of God. God intentionally placed the human in the garden sanctuary to dwell together in rest for all time. When God victoriously completed creation, He did both “shabbat” (Gen. 2:1-2) and “nuakh” (Exo. 20:11); He ceased and settled in permanence with His image bearers. The garden sanctuary provided humans with peace, blessings, and delightful contentment rooted in the worship of God. Humans serving God in His Presence promoted the oneness of nuakh. Yeshua continually lived rested (nuakh) in the Presence of the Father (Jhn. 8:16; 16:32). Always doing what pleased the Father, He and the Father were one³. Sabbath rest becomes a reality when God’s people and His sanctuary are established together, functioning in a constant intimate partnership. God with man and man with God as one defines the fullness of the covenant, Eden regained.

Noah’s name is based on the root nuakh, given by his father because he would comfort humans concerning their work and toil of their hands from God cursing the ground (Gen. 5:29). The ark rested (noakh as a verb) upon the mountains of Ararat and the ground was no longer cursed because of the purifying flood and Noah’s sacrifices of clean animals (a pleasing surrender to God). Since Noah walked with God and listened to His voice, YHWH reversed the curse and blessed humanity with a covenant, defined as God’s Presence with humans through atonement.

After the golden calf incident, YHWH assured Moses that His Presence would go with them and He would give them rest (nuakh, Exo. 33:14). In the following chapter, YHWH showed Moses His glory and announced a new covenant (Exo. 34). Rest on every side was pictured as God’s Presence in the land with Israel receiving their inheritance and settling there (Jos. 21:43-45). But when their hearts went astray, and they did not know God’s ways, God was angry with that generation for forty years, declaring an oath, “They shall never enter My rest (Psa. 95:10-11). YHWH admonished Israel to “Stand at the crossroads and look. Ask for the ancient paths, where the good way is, and walk in it, and you will find rest for your souls (Jer. 6:16). This also was Yeshua’s message, “Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls (Mat. 11:28-29). The author of Hebrews ties all three nuances of rest together, the seventh day of creation, YHWH’s tabernacling Presence, and inheriting His land (in Exodus 24:16, YHWH spoke to Moses on the seventh day, gave him the blueprints for building the tabernacle in seven commands, the last and seventh directive was the Sabbath command, Exo. 31:13-17). The Sabbath is the heart of the covenant bond.

For if Joshua had given them rest, God would not have spoken later about another day. There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from his own work, just as God did from his. Let us, therefore, make every effort to enter that rest so that no one will fall by following their example of disobedience (Heb. 4:8-11, NIV).

The tabernacle sanctuary and the Sabbath are inextricably linked together by YHWH’s Presence and His people dwelling together in sacred space and time marked by seven. The pattern flows from the rhythm of the term Shabbat Shabbaton in Leviticus 23-25: weekly Sabbath, the four seventh month’s annual Sabbaths, and Sabbath land rest. And nestled within these three chapters’ heart is the picture of the perfect/complete⁴ Shabbat Shabbaton (Lev. 24:1-9). The menorah lit the tabernacle’s holy place and shone on the twelve loaves so that the glory and blessing of God’s holiness glowed from Israel’s face. The temple’s seven-flame menorah reflected off gold-plated walls, dancing its dazzling light upon twelve showbreads that were refreshed every Sabbath. The Sabbath is the golden hour of time with God, surrounded by His holiness. YHWH stunned Israel with His edict, “Be holy as I am holy!” (Lev. 19:2). Engaging with YHWH in fellowship, tabernacling in the light of His face, causes His name bearers’ light to shine before all nations. After YHWH’s edict, is there a holiness formula?

A. Respect your mother and father (images of God).

B. Keep the Sabbaths; I am YHWH your Elohim (you are My images, bearing My name).

A’. Do not make for yourself any idol image; I am YHWH your Elohim. (Lev. 19:3-4)

We are the temple of the living God, as Paul emphasized, “I will dwell in them and walk among them. I will be their God, and you shall be My people. Be separate and do not touch anything associated with the ways of death. I will be a Father to you, and you shall be My children” (Lev. 26:12; Isa. 52:11; 2Sa. 7:14; 1Co. 6:16-18). Since we have these promises, we cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness out of respect for God’s name (2Co. 7:1). Because Yeshua bore our sins outside the camp, we are “trees of righteousness, planted by YHWH” in His sanctuary (Isa. 61). The ancient Hebrew word picture for nuakh is a seed planted and continuing Sabbath by Sabbath inside a walled garden sanctuary, growing in the light of His face.

YHWH told Israel to “do no work” on Atonements four times in Leviticus 23:26-32 but to keep it “a solemn day of rest.” God ceased from work, which indicates nothing more can be added to make it better, therefore, the rest. In the helplessness of death, humans cannot do anything to save themselves. The work of atonement is what God provides out of His love for us. The seven days of creation formulate a complete cosmos sanctuary and celebrate His continual Sabbath renewing of His children. Doing any work on the Day of Atonements says that Yeshua’s sacrifice is inadequate.

Takeaway:
God alone provided atonement for us so that we might be rested in His Eden Garden.

Fun Factors:
“Shabbat shabbaton” adds to 1460, 4 × 365, with a digit sum of 11, corresponding to the 11 times the term appears in the Torah. Adam’s ten generations in Genesis 5 with its 365 words and Enoch (7^th from Adam) living 365 years and not dying link to the four things Yom Teruah is, (their total sum equal to the 365^th prime number) and Shabbat shabbaton’s 4 × 365. Four shabbat shabbaton are in the 7^th month: Yom Teruah, Yom Kippurim, Sukkot, and the Eighth Day. The factors of 365 are 5 and 73, saying, “Behold wisdom” in the 365 words of Genesis 5 (see Blog 83 Fun Factors and Blog 89 Fun Factors) and in Sabbath month. Shabbaton in Greek occurs 6 times and, when added to the Torah’s 11, equals 17, the sure victory of Yeshua’s atonements.

Leviticus 23:32’s “you shall celebrate your Sabbath,” tishbetu shabbatekem sums to 1780,/sup 22² + 36²; 3² + … + 17². YHWH’s words/manna (22) in the tent of meeting (36, ohel mo’ed) tell of the certainty (3) of His atonement victory (17).